CULTURAL DIVERSITY RELIGIONS AND DIALOGUE CHAIRED BY ERNA HENNICOT-SCHOEPGES MEP, RAPPORTEUR ON THE EUROPEAN YEAR OF INTERCULTURAL DIALOGUE 2008 WITH JÁN FIGEĽ EUROPEAN COMMISSIONER FOR EDUCATION, TRAINING, CULTURE AND YOUTH
PUBLIC HEARING
Contents Programme
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Foreword by Mrs Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008
5
Welcome speech by Gunnar Hökmark MEP, Vice-Chairman of the EPP-ED Group in the European Parliament
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Introduction by Mrs Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008
11
Introduction by Ján Figel, European Commissioner for Education, Training, Culture and Youth
13
Presentation by Edmond Israel, Asia-Europe Foundation, ASEF, Governor for Luxembourg
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Presentation by Bekir Alboğa, Spokesman of the Coordination Council of Muslims in Germany, Head of the Division for Intercultural and Interfaith Cooperation at the Turkish Islamic Union for Religious Affairs (DITIB)
23
Presentation by Dr Bérangère Massignon, «Ecole Pratique des Hautes Etudes», Paris and «Groupe de Sociologie des Religions et de la Laicité»
29
Presentation by Dr Marko Ivan Rupnik, Pontifical Oriental Institute, consultant of the Pontifical Council for Culture
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Presentation by Prof. PhDr. Tomas Halik Th.D, Professor of Sociology at Charles University, Prague
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Conclusions by Mrs Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008
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EPP-ED Hearing on the cultural diversity, religions ans dialogue Thursday, 10 January 2008 Programme 15.00
Opening session
15.50
«Beyond tolerance, recognition of pluralism
Welcome speech by:
Presentation by:
• Mr Gunnar Hökmark MEP, Vice-Chairman of the EPP-ED
• Mrs Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural dialogue 2008
r. Bérangère Massignon, «Ecole Pratique des Hautes Etudes D (EPHE)», Paris, and «Groupe de Sociologie des Religions et de la Laïcité» (GSRL), CNRS
Introduction by:
16.05
Debate with participants
r Ján Figel’, European Commissioner for Education, Training, M Culture and Youth
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SESSION 2
3
EUROPE FACING RELIGIOUS PLURALISM SESSION 1 RESPECT OF THE EU VALUES FOR A BETTER - LIVING TOGETHER
15.20
Does culture make a difference?
Presentation by:
dmond Israel, Asia-Europe Foundation, ASEF, E Governor for Luxembourg
15.35
Limits of tolerance
Opportunities and problems from the Muslim point of view
Presentation by:
r Bekir Alboğa, Spokesman of the Coordination Council M of Muslims in Germany, Head of the Division for Intercultural and Interfaith Cooperation at the Turkish Islamic Union for Religious Affairs (DITIB)
17.00
Education and religious pluralism
Presentation by:
r. Marko Ivan Rupnik, Pontifical Oriental Institute, D consultant of the Pontifical Council for Culture
17.15
Meeting and Dialogue of religions: between challenge and reality
Presentation by:
rof. PhDr. Tomáš Halík Th.D, P Professor of Sociology at Charles University, Prague
17.30
Debate with participants
18.15
Closing remarks by Mrs Erna Hennicot-Schoepges MEP
Foreword The European Year of Intercultural Dialogue is
The enlargement process promoted cultural,
another symbolic year, like the Year of Mobility
linguistic and religious diversity. The relation
or the Year of Equal Opportunities, proposed
between culture, religion and dialogue is a
by the European Commission. Events like the
difficult and sensitive subject. Commission
International Year of the Woman or of Human
and Council replaced, in the final text, the word
Rights, used to be organised on a global level
religion through «believe».
where the individual was the centre of attention.
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In contrast, the Year of Intercultural Dialogue is
Isn’t religion a key element in the identity
an intellectual approach, which is scrutinized.
of people? Aren’t believes, philosophical
Could this be the awakening that, without
behaviour, part of the integration process of
culture, the European Union will have problems
the individual? Europe, united in diversity, has
to proceed with the cohesion of the society?
a long way to go before it becomes a union of
Either way, the Commission provoked a very
citizens, as inspired by Jean Monnet.
large interest with its communication. The year 2008 was designated as the «European The European Parliament and its cultural
Year of Intercultural Dialogue» to contribute to
commission
a sustainable process of intercultural dialogue
substantially
would higher
have
preferred
budget.
a
However
which should continue beyond this year.
considering that the appeal was directed towards the Member States, in order to
The overall objective is to promote intercultural
launch the reinforcement of an open attitude
dialogue as a process in which all those living
towards the others, and the preparation of the
in the EU can improve their ability to deal with
implementation of the Charta of Fundamental
a more open, but also more complex, cultural
Rights, it was decided that 2008 should
environment, where, in different Member States
develop tangible instruments to help the Union
as well as within each Member State, different
of 27 to evolve towards a mutual knowledge
cultural identities and beliefs coexist. (Art.2
of each other and respecting of each other.
Objectives)
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The EPP-ED with its long experience in the
I would like to thank the distinguished speakers.
domain of inter-religious dialogue wanted to
They made this hearing a success. The
launch its activities through a first hearing
rereading of their texts shows that these kinds
around two main themes: respect of common
of meetings have to be continued.
European values and the importance of religious pluralism. Erna Hennicot-Schoepges MEP, The distinguished speakers, the intellectual
Rapporteur on the European Year
public and a lively debate have proven that there
of Intercultural Dialogue 2008
remains a lot to be done and that we are still at the beginning. Could it be possible that by the end of the year 2008 a way was paved in the fields of education, religious instructions, and communication between citizens in order to go beyond tolerance, towards the acceptance of 6
pluralism? In the framework of the European Commission many agencies already exist in the field of education, culture, prevention against racism and xenophobia, equal opportunities, and many others. They should collaborate to reinforce the effectiveness of actions on the European level. The Member States, which have to respect the fundamental rights as described in the Charta, should follow the best practice of other countries. It is crucial to promote tangible projects, which the EP wanted to honour with a special prize.
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Welcome speech by Gunnar Hökmark MEP, Vice-Chairman of the EPP-ED Group in the European Parliament
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I would like to congratulate Madam Hennicot-
It is the disability to have an open dialogue and to cope
Schoepges who is responsible for the organisation of
with a diversity that is the worst problem. I believe it is
this hearing. It is fantastic to see so many of you in the
important to underline this, because we tend to forget
audience. I would like to welcome you and I would like
and accept as true that we are living in a time where
to welcome the Commissioner and our panellists.
there are no enemies of what we see as natural.
When talking about Europe and a European identity,
This is why I, on behalf of the EPP-ED Group, would
most people have an idea what it means until they are
like to welcome you to this seminar. The stronger and
to deliver an answer. I believe the answer lies in the
the better we are in highlighting and in safeguarding the
preconditions that have led to our open and diverse
preconditions for dialogue and diversity in society, the
society. In Europe, this has materialised in a remarkable
stronger we will be in fighting the enemies of open and
history and culture. It has allowed and encouraged
free society. The stronger we will be in defending peace
the Europeans to discover the physical world, as the
and stability and the fantastic times that we should look
well as the intellectual world or the world of values.
forward to, times when people live together in peace
This has made Europe a strong actor on the global
whatever their believes are. In such a society values
scene. It was in Europe new ideas emerged and where
and individuals will be strong.
freedom of religion gradually appeared. This howver,
Gunnar Hökmark MEP, Vice-Chairman of the EPP-ED Group in the European Parliament
has many times also been a ground for conflicts. When
It is one of the many aims of this afternoon to highlight
at best, Europe has seen a high degree of respect and
how we can achieve more, and how we all can be
openness, but when at worst, the opposite has been
better. I am therefore glad to see that so many people
the case.
have come here today. So once again please be very welcome to this EPP-ED hearing and I am looking
This was as true in yesterday’s Europe as it is in its
forward to the start of its seminar. I would like to hand
political developments of today. I believe it is important
over to madam Hennicot-Schoepges who is rapporteur
to point this out as we often tend to look at the past,
on the European Year on Intercultural Dialogue 2008.
when discussing problems and conflicts.
Please the floor is yours.
It is important to see that the open and free society is always challenged and that it has enemies. Our society is successful when it is open and free, because it allows ideas and values to develop independently. It is an important precondition for a stable, peaceful and good society.
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Introduction by Mrs Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008 Many thanks to Gunnar Hökmark for the welcome
and Culture’, and we suggested holding an intercultural
speech, thank you to the European People’s Party and
forum at the European Parliament at the end of the year
above all thank you to the Commissioner for being
to bring together representatives of civil society and the
here and to all the speakers who will be introducing this
political and religious spheres. The Commission and the
sensitive and complex subject.
Council rejected these suggestions, but there is nothing to stop us going ahead, and I hope it will be able to
The idea of a symbolic European Year of Intercultural
take place in some form or another at the end of 2008.
Dialogue was put forward in 2006 by the European
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Commission. Will it be like any other symbolic year?
Finally, the European Parliament upheld, by a very small
This was not the intention of the Committee on Culture
majority, the notion that intercultural dialogue should
and Education; on the contrary, it has put in a great
be expanded to include ‘interreligious’ dialogue. The
deal of effort to ensure that the project stands the
Council and the Commission expressed the reservation
test of time. The first Commission text was amended
that there could be no religious dialogue as such, but
quite considerably when the Committee on Culture
they have extended the concept and replaced the term
and Education drafted its report and I am delighted
‘religion’ by the term ‘belief’. We now find ourselves
to say, Commissioner, that there has been excellent
in a position where we have free rein to hold any kind
cooperation with the Council and the Commission.
of dialogue, which nevertheless does not detract from the sensitivity and difficulties involved in engaging in
Education, as the foundation for diversity and for
genuine dialogue.
integrating other cultures, plays a major role in the subject
Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008
we are discussing today. Mobility, the gap between the
Within the European Union itself there are many
new and the old Member States, assessment of best
diverse tendencies, both religious and non- religious,
social practices, learning and concerns about how
which citizens need to be aware of in order to better
to live together are all matters that we must continue
understand the idea of a common future and to learn
to develop and circulate, while bearing in mind that
to live together.
education policies are still the prerogative of national governments and not the European Union.
And if we want to create a united Europe then we have to encourage diversity by understanding it and
To mark this Year of Intercultural Dialogue, the Committee
integrating it into all aspects of culture and spirituality.
on Culture and Education had proposed setting up a prize for intercultural dialogue to be awarded for a
Commissioner, you will be the first to present this
project aimed specifically at young people taking part in
project. Once again I would like to thank you for being
Community programmes such as ‘Socrates’ or ‘Youth
here, and I now hand over to you.
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Introduction by Ján Figel, European Commissioner for Education, Training, Culture and Youth Mr Vice-Chairman,
also in the Council and it reflects a kind of appetite, a
Mrs Hennicot-Schoepges,
kind of a need for more intercultural communication,
Distinguished Members of Parliament,
dialogue, relations, and respect in Europe. It was time
Ladies and Gentlemen,
of biggest enlargement and I recall very clearly as one coming from central Europe being chief-negotiator, how
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Thank you for a very warm welcome. I want to express
difficult the enlargement process was for both sides.
gratitude to the Group and Members of the Parliament,
Many people thought enlargement was a problem. I
specially to those of them connected to Education and
think enlargement was Europeanization of the Union
Culture Committee, for organising this not only hearing
(now it is more European). Europe is not defined by
but I think dialogue, which is important reflection and
market or business or by geography; but much more by
contribution to the theme.
values and cultures. But to come to this awareness and agreement that enlargement makes us more complete
As you said, Mrs Hennicot-Schoepges, “le sujet est
as a Community needs some time and experiences. But
délicat et difficile”. Yes, it is something what tests
now I think nobody questions that this was important
maturity of our Community, it is something what will
and it is positive reality, so let’s contribute to this
gradually, more and more show whether we are able to
awareness.
deal only with business and market or also with human
From left to right: Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008, and Ján Figel’, European Commissioner for Education, Training, Culture and Youth
relations as a Community of people, Community of
After launching event on Monday and Tuesday in
nations where everybody can feel and should feel like
Ljubljana with a lot of attention and with a lot of support
at home. This is not an empty notion - to feel like at
from cultural foundations, stakeholders, associations
home.
(for example European Festivals’ Association) I would like to share some views why we need more promotion
I am very happy to see such interest (full auditorium)
of intercultural dialogue in three basic lines:
because the interest is the first condition or precondition for real dialogue, for real engagement of people for
• Why we need more intercultural dialogue?
more intercultural Europe. In this house actually at
• Why culture?
other hearing (at the fist, introductory hearing in 2004)
• Why dialogue?
I came with the idea to organise European Year of Intercultural Dialogue. (Then I mentioned 2007 - but
Firstly, we need more dialogue of cultures because,
after some adaptation we came in order for 2008).
as I said, enlarged Union is more diverse. Diversity
The idea got very strong support in the Parliament and
is growing in many visible dimensions: old the
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new Members states, big and small, majorities
2/3 of respondents within a week interacted with at
I am sure that in dialogue we are paving the way for
languages and three alphabets. Again, this is not a
and minorities inside of countries, through the
least one person of different religious, ethnic or national
understanding that we are all part of a bigger community:
problem, this is Europe! So let’s learn them and let’s
borders, many religious communities in the Union.
background.
locally, regionally, nationally, Europe-wide; but also
use them.
globally, internationally − part of human family. It links Secondly, internal migration and immigration from
What makes citizens of European Union is not only
us to the notion of mosaic: Every piece is different, but
In 2007, 50 years after, we need to build again more
outside is also part of growing diversity. Then, we all
legal status, but also relation to values which unite us.
part of a bigger image. Europe – it is not as a melting
balanced approach which means not only economic
quote and discuss globalisation. Many people see
This survey shows that our citizens put on the top of
pot; it is a mosaic. But we need more dialogue within
evolution and not only material based co-operation
globalisation as a threat. We should see globalisation
the list values such as peace, respect for nature and
this mosaic and around.
but also more cultural awareness and openness which
as an opportunity, as an invitation for our engagement,
environment, social equality and solidarity, tolerance
not as a way towards clash of civilisations, but for
and openness to others and finally freedom of opinion.
The last I want to mention on dialogue: it is important
more of civilisation, for dialogue between civilisations.
I think this is something very important to be aware
factor for future because openness is something
of because even after 50 years people believe that
what defines a dialogue. Openness always starts
First time ever, last year, I think it was a great gift for
and hearts! Not just either one of the two or half of it.
Why culture? As you recall, our founding fathers started
peace is the fist among values to live together. Peace
with interest towards others and in dialogue with
the anniversary, we adopted Cultural Communication
cooperation through material issues, in commodities
is strongly linked to freedom, respect of human rights,
others. What is decisive for future of Europe is open-
as political manifesto of the Commission which was
like coal and steel but the vision and dream was
justice, and solidarity.
mindedness and open-heartedness. If we want to be
very positively reflected by civil society and cultural
successful in 21.century, internally and externally, we
stakeholders at the Lisbon Cultural Forum and by
about human community, community of people. It was
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means not only mind but also heart. Citizens with minds
important to start with material, economic agenda, but
In political terms these values help us understand what
should be open. Dialogue must characterize Europe
Ministers at November Council as well. We agreed on
not to stop with free trade or internal market. Culture
the European project is supposed to achieve and taken
and the European Union. Actually, Europe was never
the common European Cultural Agenda. The first pillar
comes again more to the attention but it was always very
together they tell us what Europe means to the people.
a uniform cultural or religious place. History shows a
of this agenda is cultural diversity and intercultural
central for Europe’s project. Reconciliation, relations
As you recall one of the founding fathers Jean Monnet
lot of lessons. We always had to cope with each other,
dialogue. This is the area of cooperation for the 27
between nations is something very close to intercultural
said (it is written in his memoirs as the first sentence):
we had learned from each other, but there were also
countries and EU Institutions in future years.
relations. Culture is important and recognised more
“Nous ne coalisons pas des États, nous unissons des
tragic periods of fighting with each other because of
and more as a catalyst of creativity. Yehudi Menuhin
hommes” (“We don’t ally countries, we unite people”).
conflicting interests. Our diversity is part of the genetic
Secondly, last year we have launched and increased
said that diversity is born by creativity. To respect and
To unite people is much more demanding and difficult
makeup; it is characteristics of Europe, not problem of
the status of the EU Agency for Fundamental Rights
recognise diversity means also to promote different
than to make intergovernmental agreements or
Europe. Diversity is here and I think that the second
in Vienna. This means a lot for protection of diversity
talents, creativity and innovations.
alliances, but it is also more important.
side of the same coin is unity. Diversity and unity is the
and fundamental rights in Europe. Last, not least, it is
best narrative for Europe in 21.century. When diversity
about new reform Treaty where these rights are strongly
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Religion, which you put on agenda very clearly, is
Why dialogue? Because dialogue is a constitutive
is growing, we should also contribute to the cohesion
included and new articles important for relations or
very close and very central to cultural discussions
element of unity. In dialogue we have two or three or
and to unity, based on shared values.
engagement of religions brought to the text.
because the faith, conviction is about human believes;
more people, but there is one dialogue. In dialogue we
it is about values and hierarchy of values in individual
are listening, we are seeking for something common,
For the last 50 years on the road from 6 to 27
As Commissioner for Culture and Education I would
and in societal lives. Therefore it is very important to
so there is added value. 1+1 is more that two because
Member States we have been seeking the way
like to add that what is very important in this respect
understand that intercultural dialogue is closely linked
it is not mathematics; it is about ethical relation and
how to build unity and how to respect diversity.
is involvement of education towards intercultural
to inter-religious dialogue.
about human relation. I think that is very important to
I think this should be continued and even shared with
competences, skills, knowledge and awareness.
understand. Not set of monologues but openness and
the world around. I don’t know whether in this room we
Education is important for employability. We need it
We have recently made survey in support of the
interest for other! It also helps us to understand who
are aware that precisely 50 years ago, in 1958 when the
also for social inclusion and citizenship. People, kids,
European Year of Intercultural Dialogue, which shows
we are in dialogue. Paul Ricœur said: “Le chemin le
fist economic Community started after Rome Treaties
and lifelong learners should be trained and taught
cultural values of people. There are many good signs and
plus court de moi à moi, c’est l’autre”. To find our own
had been signed in 1957, the legislation number 1/1958
about diversity, cultural legacy and heritage of Europe.
encouraging signals: 3/4 of people interviewed during
deepest understanding goes through relations and
adopted was about official languages of the Union.
We believe that access to education and quality
the survey believe that people of different backgrounds
dialogue with others.
Official languages represent linguistic diversity and
of education is decisive for individuals and for our
can enrich the cultural life of their countries. 4/5 is
respect. They are more than technical or administrative
societies. We cannot afford to leave anyone behind. I
convinced about the benefits of intercultural dialogue.
instruments; they are part of culture. Now we have 23
would like to quote German Presidency motto: “Bildung
verbindet” - Education unites - locally, regionally and
European history; it founds a substantial part of our
on all levels of our cohabitation.
heritage and identity. People of faith have a lot to say about the future of Europe. They can help us to foster
What we want to do throughout this year? We want to
democracy, fight for our environment and heritage, and
do set of activities, especially creating conditions for
protect the dignity of human person - the first among
engagement of different cultures in communicating
values mentioned in our proposed Treaty text.
together. Important is the shift from multicultural realities towards more active intercultural approach. Many times
Churches and religious communities can help us affirm
we read and listen to comments on multi-culti and
our message of peace and reconciliation among peoples
related problems. What I think is needed is more inter-
and cultures. They have a large role to play throughout
cultural, more active approach on all levels. We want
2008 European Year of Intercultural Dialogue. This
to raise awareness about importance of developing
is not new for us, for example, in the Parliament this
active European citizenship open to the world which
is frequently debated, as well as in the Commission.
is respecting cultural diversity and based on common
Since 1980s successive Presidents of the Commission
values, in particular among young people. Youth is our
maintained dialogue with churches and communities
future; we have to be fully aware of it.
of conviction on the topics connected to the European integration. Next one will be organised in May this year
Heritage, arts, and culture in general are key domains for
with the presence of three Institutions. As you know, we
intercultural dialogue, but other areas will be important
call for the “transparent, regular and open dialogue with
as well, like I mentioned: education, training, migration,
churches and non-confessional organisations” in the
multilingualism, employment, media and religion.
new Reform Treaty. We need dialogue, not for dialogue,
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but for commitment towards more human dignity and We will support seven flagship EU projects and also
human responsibility for future.
27 national projects. Budget for the Year is 10 million euro. We invited 15 personalities to serve as goodwill
To conclude, I would say European integration is
ambassadors of Intercultural Dialogue Year. We want to
not a fait accompli; it is a process, both in terms of
mainstream this dialogue in other programmes as well,
enlargement and in terms of internal relations. There is
such as Culture 2007, Youth in action, and Europe for
also a growing role for Europe in the world. I am sure
citizens and Lifelong learning. We can do much more if
that if Europe develops greater maturity of cultural
we keep on this agenda in many areas around culture.
dialogue it will be the best long-term contribution for internal and external questions and challenges.
Last I want to focus on role of religions. Two years ago there was a survey made on social values of people.
I want to thank all who are coming here and also those
Eurobarometer shows that 52% of citizens of then
who are not with us today for engaged, active and
EU-25 believe in God and additional 27% in a spiritual
constructive approach in this dialogue and for their
life and force. This is a very strong signal, which means
commitment.
religion is part of our daily lives. In the new Reform Treaty EU agrees that European inspiration is build on cultural, religious and humanist inheritance. It is very important to remember not only inspirational founding fathers but to keep religions involved in positive construction of our human community. Faith cannot be disconnected from
Thank you very much.
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Presentation by Edmond Israel, Asia-Europe Foundation, ASEF, Governor for Luxembourg Ms President,
keys of the synagogue in order to pray the Vespers.
Commissioner,
My Christian friends and I asked him why he did not
Ladies and Gentlemen,
go to the cathedral in Luxembourg for the Vespers. Then he replied: I want to pray where the Lord has
The topic I have been asked to speak about is ‘Does
prayed. Once Father Leloir was our guest at the Jewish
Culture Make a Difference’. Let me make an initial
Passover, which coincided with Good Friday. He asked
remark. Culture itself does not make a difference,
my wife to give him some matzos explaining to us that
but it is rather the meeting of cultures that makes the
he will celebrate tomorrow early in the morning the
difference.
Good Friday mass at the Carmelite cloister and that he will give the communion to the nuns with the Lord’s
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Let me tell you some of my personal experiences. I will
bread. This reflects the spirit of the relations between
start this presentation by referring to some experiences
Christians and Jews.
in the inter-religious and intercultural dialogue in
Edmond Israel, Asia-Europe Foundation, ASEF, Governor for Luxembourg
Luxembourg. Luxembourg is a privileged country
Today we are trying to include the representatives of
for a meeting of cultures. In the second part of my
Islam in our association. Indeed the Muslim part of the
presentation I shall talk about the future and what we
population in Luxembourg has increased substantially
should do in the 21st century, and even beyond.
in the recent past.
When Pope John XXIII met with Professor Jules Isaac,
Therefore I think it opportune to recognise Islam as
this marked the beginning and gave an impetus for a
the other important monotheistic religion. Its believers
new era in Judeo-Christian relations. This was a great
cover a large part of the planet and despite the
encouragement for a number of European countries.
fundamentalist and extremist movements of minorities
In Luxembourg we set up an association, which we
there are many good reasons to give a place to Islam.
didn’t call the Judeo-Christian friendship association.
We must refrain to moralize when meeting Muslims but
We could have done that, but we thought that this
rather work together to fight extremism and terrorism
was obvious in Luxembourg as this friendship existed
in order to create the conditions necessary for an open
already. We called it the Interconfessional Association,
world in the 21st century.
leaving it open to other religions to join. Ladies and Gentlemen, I think we need to be careful in One of my most moving memories relates to my
intercultural and inter-religious relations. We have to show
encounters with a close friend from Namur, a
respect for one another because we are all human beings
Benedictine monk, Father Louis Leloir. When he was
whether we are believers or non-believers, and with
a guest in our home he often asked me to give him the
whatever religion and philosophy we identify ourselves.
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This respect is of capital importance. Respect has often
Also in the inter-religious dialogue we must be aware
been lacking in our relations and it has been the source of
that we are members of a variety of cultures. Though
frustration leading often to extremism and terrorism.
each individual is from a different culture, a positive interchange must lead to New Thinking and mutual
Today the human society is knowledge based. The
respect. It will be our task to promote the implementation
progress of knowledge has been achieved extremely
of such trends.
quickly and a theoretical physicist once said, and I think he was quite right, that in the last fifty years
I think that there are two aspects that need to
there have been more scientific discoveries than in the
be differentiated in inter-religious relations. First
previous 2000 years. We cannot ignore that nor can we
discussions - in the Middle Ages they were called
accept that those who claim to be atheist - and it is
disputations - between theologians, which I believe
perfectly within their right to do so - to attack religion by
should be pursued. The other aspect is the necessity
referring to events belonging to the past. When religions
to address jointly societal problems of our time in order
persecuted non believers in the past it is wrong to
to devise common solutions. Nothing is permanent
attack religions for misdeeds performed previously.
but change. However, ethics, which are fundamental values, are permanent.
An American Jewish thinker, Abraham Heshel, refers
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to the Jews as builders of time. In my view, the whole
We all talk about ethics, but often we fail to put them into
of humanity is engaged in the process of building the
practice. Furthermore, inter-confessional encounters
time. So we all need to work together in order to build
should not be limited to monotheistic religions, but
this world whether we are believers or non-believers.
should also include other faiths such as Buddhism.
We have to have an open mind. These are words, but
Beyond, in such encounters those who claim to be
what is important is to put words into practice and there
atheists should be part. Atheists though not practising
are some guidelines that I would like to recommend in
a religion are engaged in the search of ultimate truth
order to achieve that.
like the believers. As an example, let me recall that the greatest of scientists, Albert Einstein, spoke often
First of all we need to be guided by being open minded
about God, but his conception of God was obviously
to the trends of our time. We have to listen to young
different from the one for instance of the Chief Rabbi of
people.
Jerusalem. It is my conviction that we all are engaged on the fascinating road for the search of truth, what the
Mr Commissioner, you deal with the important area
great visionary, Father Teilhard de Chardin, called from
of education. Permit me to suggest that the teachers
Alpha to Omega.
and educators should not only listen to young people, but also engage into constructive dialogues with them.
In summary, the encounters which I am referring to,
Education, in my view, must be marked by an active
should be guided by New Thinking, and in particular by
cooperation between teachers and students. My
respect for each other in order to cooperate together
experience at the ASEF (Asia-Europe Foundation) where
for Peace.
I represent Luxembourg shows me that in our time new types of works of art arise through a cross fertilization
The Romans said “Si vis pacem, para bellum”, if you
process between European and Asian young artists.
want peace, prepare for war. Ladies and Gentlemen, I
There are young painters and young composers, from
would rather say in the 21st century “Si vis pacem, para
Asia and Europe, who meet and you can see amazing
pacem”, if you want peace, prepare peace.
things happening. Ladies and gentlemen, a new form of creativity arises.
21
Presentation by Bekir Alboğa Spokesman of the Coordination Council of Muslims in Germany, Head of the Division for Intercultural and Interfaith Cooperation at the Turkish Islamic Union for Religious Affairs (DITIB) The limits of tolerance – opportunities and problems
An Arab has no superiority over a non-Arab nor
from the Muslims’ perspective
has a non-Arab any superiority over an Arab; also he who is white has no superiority over him who is
Theological principles underlying the Muslim
black nor the one who is black over the one who is
understanding of tolerance:
white except by piety and good action. You are children of Adam, and Adam is from dust.
22
22
‘Men, We have created you from a male and a
Truly, every privilege, be it [based on] blood or
female and divided you into nations and tribes that
possessions, is abolished.
you might know one another. Truly, the noblest of
Be good to your neighbour; you will then be a
you in God’s sight is the most righteous of you. God
believer. Wish for men what you wish for yourself;
is wise and all-knowing.’ (The Holy Qur’an, 49:13)
you will then become a Muslim.
‘Among His other signs are the creation of heaven
Ladies and gentlemen, as spokesman for the
and earth and the diversity of your tongues and
Coordination Council of Muslims in Germany, I wish
colours. Surely there are signs in this for those who
you, your families and all people in Europe and on
reflect.’ (Qur’an 30:22)
earth, our common home, God’s abundant blessing for
Proclaim: ‘This is the truth from your Lord’, then
the year 2008. In the EU’s Year of Intercultural Dialogue
whoever wills let him believe, and whoever wills let
we hope for your support.
him disbelieve. (The Holy Qu’ran, 18:29) If we study carefully and without preconceptions the ‘Surely, Believers [i.e. Muslims], Jews, Christians
words I have quoted above – the words of God from
and Sabaeans – all who believe in God and the Last
the Qur’an and those of His Prophet from the Sunnah,
Day and do what is right – will be rewarded by their
it is easy to see that the concept of ‘tolerance’ is writ
Lord. They have nothing to fear, nor will they grieve.’
large in the tenets of Islam. Regrettably few experts are
(The Holy Qur’an, 2:62)
aware that the Muslim faith has another name, which is al-Hanifat as-samha or al-Sharia al-islamiya as-samha.
‘There shall be no compulsion [in matters of faith]
This means the religion of beneficence, consideration,
in religion.’ (The Holy Qur’an, 2:256)
forbearance, tolerance and generosity. In other words, Islam is a magnanimous, benevolent, forgiving and
God’s Messenger Muhammad (Peace Be Upon Him) said:
bountiful religion.
23
In our post-September 11 age, I have to stress this fact,
In Islam, mutual tolerance among Jews, Christians and
but it is His wish to prove you by that which He has
The importance that is assigned to the individual and
even if it is widely regarded as suspect in the light of
Muslims is a fundamental concept that is theologically
bestowed upon you. Vie with each other in good works,
individual decisions in Islam is highly significant in
a wave of Islamophobia in Germany and in the West
underpinned by the fact that Judaism, Christianity and
for to God you shall all return, and He will declare to you
the context of religious freedom. The firm bond that
generally. Particularly in this present era, characterised
Islam are all monotheistic world religions which were
what you have disagreed about.’ [5:48]
is forged between belief and will bolsters decisions
by global competition, insecurity and a lack of mutual
born, in their historical sequence, in the wider Middle
credibility, it is more important than ever to portray the
East. Islam defines itself as a continuation of the Divine
These words of God in the Qur’an profoundly influenced
The fact that Muslims form a single community of faith
essence of a world religion in a context of tolerance.
revelation and has many links and much in common with
the spirit of the Western Enlightenment. Gotthold
– the umma – is not inconsistent with the doctrine that
Uncertainty and fear of the West and its leading
other religions, above all Judaism and Christianity.
Ephraim Lessing, in his ring parable Nathan der Weise,
religious responsibility lies with the individual. People
expresses this fact in the following lines:
act as Muslims when they have self-assurance and
economic, political and military superpower on the one hand and, on the other hand, fear of extremist terrorism,
Goethe perceptively invoked this Muslim definition of
which a majority of the Islamic world and of Muslims
submission to God as the thread which runs through all
‘Unwarped of prejudice; let each endeavour
the basis of Islamic respect for the individual and his or
in Europe condemn, make us duty-bound to offer an
revealed religions when he wrote the following lines:
To vie with both his brothers in displaying
her preferences.
explanation – to explain the essence of Islam and of
Foolish, that each man, low or high,
The virtue of his ring; assist its might
the West – because misunderstandings and prejudices
His own opinion must extol!
With gentleness, benevolence, forbearance,
Islam is the last in the ring of heavenly religions and
increase mutual fears and feelings of insecurity.
If Islam trusts to God’s control,
With inward resignation to the godhead,
presents itself as the perfect culmination of that ring,
And if the virtues of the ring continue
as the true faith. This assumption is a rational necessity
To show themselves among your children’s children,
for any religion. Religious freedom has nothing to do
After a thousand thousand years, appear
with the truth or error of the tenets of any faith. In Islam,
’Tis therein we all live and die. God’s Messenger Muhammad preached a code of
(Tr. from Weimar edition, 1st series, Vol. 6, p. 128)
1
ethics that forms the ideal basis for such reconciliation
24
taken with regard to religion on the basis of free will.
grant their fellow human beings freedom of choice on
and tolerance – in the first place, though not exclusively,
Consequently, both Arab Christians and Arabic
Before this judgment-seat--a greater one
religious freedom is not seen from the perspective of
between monotheists from Judaism, Christianity and
translations of the Bible use the term ‘Allah’ for God.
Than I shall sit upon it, and decide.’
the creeds of other faiths but is rooted in the virtue of
Islam. For 23 years, from A.D. 610 to 632 in Mecca and
‘Allah’ is merely the Arabic equivalent of the German
Medina, he strove for the realisation of an ideal. ‘The
word ‘Gott’. He is the One God who revealed His
Ali Bardakoğlu, head of the Turkish Presidency of
their respective faiths. In short, religious freedom is not
Muslim’, he said, ‘is he from whose hand and tongue,
message to Abraham, Moses, Jesus and Muhammad.
Religious Affairs, comments as follows:
based on the epistemological dimension of faith but on
that is to say his deeds and words, anyone shall feel
God refers to this in the Qur’an in the following words:
2
living in peace with people who believe in the tenets of
its social dimension. Besides, it would be wrong to limit ‘Another principle regarded as a guarantee of freedom
religious freedom to the question whether a person
of a comb.’ ‘None of you is a believer unless you wish
‘There is guidance, and there is light, in the Torah which
of worship in Islam is pluralism. It was not the Divine
adheres to a religion or not. The confines of such
for your neighbour what you wish for yourself.’ He
We have revealed. By it the prophets who surrendered
will that all mankind be gathered in a single religion.
freedom must be seen in such a way that it embraces
summed up the quintessence of his message in the
themselves to God judged the Jews, and so did the
This is aptly expressed in a verse of the Qur’an, which
non-believers too.’ 3
following words: ‘I was sent to perfect the noble traits
rabbis and the divines; …’ [5:44] ‘After those prophets
states that, ‘Had your Lord pleased, all the people of the
of character’.
We sent forth Jesus, the son of Mary, confirming the
earth would have believed in Him. Would you then force
In Germany, and not only in Germany, we are
Torah already revealed, and gave him the Gospel, in
faith upon men?’ [10:99]. The fact that the Divine will
experiencing a squalid dispute about headscarves,
That is why Muslims today, who brand any form of
which there is guidance and light, …’ [5:46] ‘Therefore
sets store by the freedom of choice of the people upon
whose wearers allegedly undermine ‘Christian values’.
extremism un-Islamic, define their religion as the path to
let the followers of the Gospel judge in accordance with
whom He freely bestows His favour is expressed as
The Government would truly have to intervene, if I
peace, security and devotion. They experience Islam as
what God has revealed therein. …’ [5:47] ‘And to you
follows in another verse: ‘Whoever wills let him believe,
may quote Dr Uta Ranke-Heinemann on this issue,
a religion in which people find peace with themselves,
[Muhammad] We have revealed the Book [Qur’an] with
and whoever wills let him disbelieve’ [18:29]. This is a
‘if a teacher entered the classroom wearing only a
with their fellow human beings, with other members of
the truth. It confirms the Scriptures which came before
clear reflection of the fact that importance is attached
headscarf’. In this, she said, she was following the dress
their faith, with people of other faiths and with the world
it and stands as a guardian over them. […] We have
to the human will and that people should be allowed to
rule laid down by her father when he was President of
in general by giving themselves voluntarily to God.
ordained a law and assigned a path for each of you.
act freely with regard to their choice of religion, which
the Federal Republic. His printed invitation cards bore
Had God pleased, He could have made you one nation:
is a crucial decision.
the words ‘Dress discretionary but preferred’. ‘I would
safe’. ‘All people are equal before God like the teeth
1
‘After Goethe had seen Arabic manuscripts and learned of the Qur’an, he experienced a deep desire to learn Arabic. He copied brief Arabic prayers of petition and wrote, ‘There is perhaps no language in which intellect, word and script are so primevally intertwined’ (letter to Johann Georg Schlosser, 23 January 1815, Weimar edition, 4th series, Vol. 25, p. 165). Goethe’s favourable attitude to Islam went far beyond any views previously published in Germany. On 24 February 1816, he published a work containing the following sentence: ‘The poet [i.e. Goethe]... does not seek to allay the suspicion that he himself is a mussulman’. (Weimar edition, 1st series, Vol. 41, p. 86)
2 3
Gotthold Ephraim Lessing, Nathan der Weise, Act 3, Scene 7. Translation by William Taylor, Cassell & Co, 1893 Excerpt from a speech delivered in Berlin in September 2004
25
draw the line at complete concealment’, she said,
Let me conclude by quoting Friedrich Schiller:
‘because disguise could make it difficult for people to live together and could generate insecurity. What we
Hope
therefore need is a more liberal outlook, which stems
Much do men e’er talk and dream
in part from level-headedness. When, in talks with
Of better days to come.
Chancellor Angela Merkel, Pope Benedict XVI presses
Behind sweet rapture’s golden gleam
the case for the inclusion of God in the Constitution,
Behold them, chasing, run!
the Government should resist, for, by including the
Though oft the world turn old then new,
“God clause” in the Constitution, the European Union
This hope they ne’er shall lose from view.
would be endowing itself with a share of godliness to
Tr. from Friedrich von Schiller (1759-1805), Hoffnung.
which it has no claim. Moreover, it would be leaving itself open to abuse for the benefit of individual
My own hope is for a practical step from the Church
religious communities, thereby allowing God to be
in the form of a ‘dialogue for action’ in response to the
misused in the service of human self-seeking. In point
invitation from the 138 Islamic scholars who appealed
of fact, which God is the state invoking? The one God
to the whole of Christendom in October 2007 in a
of the Jews or Muslims or the Christian Trinity? The
letter headed ‘A common word between us and you’,
constitutional concept of God is a front for an all-too-
in which they said that ‘Our very eternal souls are all
human quest for power.’
also at stake if we fail sincerely to make every effort to make peace and come together in harmony’. This
26
‘The task of the state’, she continued, ‘is to guarantee
high-ranking group of scholars had previously wished
that people can live together without friction. Christians
Christians throughout the world a happy Christmas. 27
who, in the past, forced their sons and daughters into arranged marriages or into monasteries or convents
In this spirit, my hope and wish for all of us is for an
should have been punished. Governments are more
ever-better future in Europe for Muslims and for all
interested today in a balance of terror than in a balanced
people.
distribution of food in the world. One example of mutual tolerance is the flowering of Jewish, Christian and Muslim culture in Spain over several centuries. Even today we can still admire the beauty of the Alhambra and its gardens’. Let us please enter this European Year of Intercultural Dialogue with hope of closer convergence and greater tolerance within Europe. Allow me to urge all forces in politics and the media in the EU to give vigorous support to those who are committed to dialogue within society and to do more for peaceful and conciliatory interaction among the cultures and religions in Europe. May I take the opportunity offered by this event to express my hope that the rise of right-wing extremism and Islamophobia will be combated more vigorously by every possible means.
Thank you for your attention.
Presentation by Dr Bérangère Massignon, «Ecole Pratique des Hautes Etudes», Paris and «Groupe de Sociologie des Religions et de la Laicité» (EPHE-GSRL, Paris) Beyond tolerance, the recognition of pluralism
developed theories of civil tolerance, either in radical
From religious wars to the regime of tolerance
forms, like the philosopher Pierre Bayle, or in limited forms, like John Locke, in which Catholics and atheists
In the 17th and 18th centuries in Europe, regimes of
were excluded from civil tolerance, the former because
religious tolerance arose from the ashes of religious
they were answerable to a foreign prince, the Pope,
wars and as a means of overcoming the religious
and the latter because they were regarded as asocial,
differences born of the Reformation. The Europe
an accusation which was to persist in the writings of
of religious wars was also the Europe of periods of
Jean-Jacques Rousseau. Yet this regime of tolerance,
religious peace, an uncertain and fragile peace, as
however negative, limited and uncertain, involved – at
the historian Olivier Christin has demonstrated. Yet
least implicitly – two great principles which lie at the
such regimes were makeshift solutions, because the
heart of Western political modernity: firstly, the de facto
standard political regime was still religious unity as the
separation between religious law and civil law, with the
guarantor of political unity, as shown by the revocation
State as arbiter, guaranteeing civil peace above and
of the Edict of Nantes by Louis XIV, King of France,
beyond social differences, i.e. the first secularisation of
in 1685, or the principles of the Peace of Augsburg in
politics, and, secondly, the principle of conscience, that
1555, or the Treaty of Westphalia in 1648. The motto of
inviolable site of an individual’s relationship with God
the Kingdom of France was une foi, un roi, une loi (one
and the place where he exercises individual reason
faith, one king, one law), whereas in the Holy Roman
in determining his opinions and beliefs, on which are
Empire the predominating principle was that of cuius
founded individualism and subjectivism, the basis of
regio, eius religio, whereby the religion of the Prince
the Enlightenment.
4
28
28
became that of his subjects, and dissidents had the From left to right: Dr Bérengère Massignon, “Ecole Pratique des Hautes Etudes”, Paris and “Groupe de Sociologie des Religions et de la Laïcité”, Edmond Israel, Asia-Europe Foundation, ASEF, Governor for Luxembourg, Gunnar Hökmark MEP, Vice-Chairman of the EPP-ED Group in the European Parliament, Véronique Donck, Adviser, Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008, and Ján Figel’, European Commissioner for Education, Training, Culture and Youth
right to emigrate, hence the formation of homogenous
The regimes of tolerance of the emerging European
religious entities at the expense of religious separatism
nation-states or the multi-ethnic and multi-religious
and territorialisation, as found in the Swiss cantons.
Ottoman Empire recognised diversity without according it any positive value. They adapted to their internal
Other civilisations have known regimes of tolerance,
religious plurality without making pluralism a value on
for example the Ottoman Empire, where the principle
which the social pact should be based. This distinction
of ‘dhimmitude’ guaranteed protection for non-
between plurality as a fact and pluralism as a value,
Muslims, albeit accompanied by political and financial
made by the religious sociologist Jim Beckford5,
discrimination.
enables us to understand all the radical novelty which
4 5
However,
only
European
thinkers
Christin, Olivier, La paix de religion. L’autonomisation de la raison politique au XVIe siècle, Paris, Seuil, 1997 Beckford, Jim, Social Theory and Religion, Cambridge, Cambridge University Press, 2003
29
the word ‘tolerance’ assumed in what the philosopher
which Nazism, with its myth of the pure Aryan race, was
wake of 11 September 2001. Instead of the ‘clash of
from the cultural, religious and humanist inheritance of
Michael Walzer calls ‘immigration societies’, in which
the most extreme. The experience of Nazism explains
civilisations’ predicted by the political scientist Samuel
Europe, from which have developed the universal values
plurality is reduced . No longer is tolerance negative
our rejection of any substantive definition of European
Huntington, the European Commission is proposing
of the inviolable and inalienable rights of the human
and passive, the lesser evil: it is a positive and active
identity.
recognises
a dialogue between civilisations. The inter-religious
person, freedom, democracy, equality and the rule of
tolerance which makes it possible for differences to
the importance of the Holocaust, or Shoah, in its
dialogue has been regarded as especially desirable as
law’11. Among the values of the Union defined in Article
coexist in a society of mutual respect and equality
reflections on European identity, which it defines as
an element of the intercultural dialogue within the Euro-
I-2 is that of pluralism12. The definition of the borders
of rights and opportunities. The political challenge
plural. On 19 February 2004 in Brussels a seminar was
Mediterranean partnership, ever since its inception (the
of the Union is not geographical, but refers to these
consists in integrating without uniformising, in living
held, organised jointly by the European Commission,
inter-religious meeting in Toledo, on the fringes of the
values: Article I-58(1) on ‘Conditions of eligibility and
together in a way described by the sociologist Alain
the European Jewish Congress and the Conference of
Barcelona Conference of 1995).
procedure for accession to the Union’ says: ‘The Union
Touraine as ‘equal but different’7.
European Rabbis on the subject of ‘Europe: Against
6
The
European
Commission
Anti-Semitism, For a Union of Diversity’. The President
Moreover,
debate
values referred to in Article I-2, and are committed to
For the European Union this represents a double
of the Commission, Romano Prodi, described the
representing various levels of religious pluralism, the
promoting them together.’ Human rights also provide
challenge: an internal challenge, because ever since
Holocaust as the antithesis of the European plan for
Commission has organised an ‘open, transparent and
the inspiration for the Union’s relations with the wider
the Treaty of Rome the European Union has been
peace and union in diversity9.
regular’ dialogue with churches, religious communities
world (Article I-3(4)).
saying that it respects ‘cultural, religious and linguistic
30
shall be open to all European States which respect the through
various
forums
for
and non-denominational philosophical groups. The
diversity’, a diversity which has increased following
Thus the European Union is the perfect example of
broadest of these, the briefing meetings, involve
The European institutions can take on board the various
successive enlargements, and an external challenge,
a new way of expressing the idea of ‘togetherness’.
about sixty religious representatives, denominational
discourses of the religious groups on European identity
that of its egalitarian and respectful relationship with a
The dual thinking of the nation State, in which ‘them
NGOs and religious orders. This very broad forum
when those groups take on board the value of pluralism
geopolitical environment.
and us’ signifies two groups who are opposed to one
makes it possible for the internal diversity within
and human rights.
another, is replaced by a political community based
each denomination to be represented, whereas
How can the European Union regard itself as plural
on the values of pluralism. Significantly, the Preamble
European States very often give preference to a single
Religious discourse on Europe:
and yet united by common values, as assumed by its
to the Charter of Fundamental Rights of the European
representative body for each faith. To some extent, the
could it be the leaven of unity in plurality?
motto ‘Unity in diversity’? What part can churches,
Union referred to Europe’s ‘spiritual and moral heritage’
European institutions handle religious affairs in a more
faith groups and non-denominational philosophical
in the singular, whereas the Preamble to the Treaty
pluralist way than the Member States.
communities play in sanctifying the value of pluralism
establishing a Constitution for Europe now speaks of
and spreading a common ethos that goes beyond our
‘cultural, religious and humanist inheritance’, which is
differences? These are the two questions on which this
plural*.
The European ideal of human rights and pluralism is not just a lowest common denominator: it is also
The human rights ideal
a normative constraint which is incumbent upon all the actors who want to participate in European
paper is based.
In defining its identity, the EU defines its horizon of
affairs, including, in particular, religious groups. Thus
At EU level, this method of building an identity takes
unity not on the basis of its common history but in the
the European structures of the Roman Catholic and
European integration:
two principal forms: the celebration of the inter-religious
name of an abstract ideal, namely human rights. As
Protestant Churches, the Commission of the Bishops’
the rejection of nationalism and dual thinking
and the assumption of human rights as the basis for
the sociologist Emile Durkheim said, complex modern
Conferences of the European Community (COMECE)
togetherness.
societies now have only one thing in common, the fact
and the Conference of European Churches (CEC),
they all belong to the human race .
did not oppose Turkey’s candidature by emphasising
The refusal to include any mention of Europe’s Christian
10
roots in the Preamble to the Constitution should be
The
inter-religious
policy
of
the
European
understood in the light of European history. Europe
Commission: organising religious pluralism
invented an original political structure: the nation-state,
Europe’s Christianity, but by quoting, against that The plural identity of Europe leads to human rights
candidature, the Copenhagen Criteria: human rights,
being brought to the fore as the foundation for minimum
democracy and the rule of law. They all highlighted
founded on dual thinking, the ‘them and us’ mentality.
The European Union is not, therefore, created in
common values. Heads of Government, meeting at the
Turkey’s failure to respect religious freedom and the fact
Europe created nations, and it was also torn apart by
opposition to or against anything else, but rather with
2004 Intergovernmental Conference, opted to refer to
that their Church does not have any status on Turkish
the concept of ‘nation’ . Two World Wars were caused
a desire to integrate pluralities within unity, hence its
‘religious and humanist inheritance’ not in its own right
soil. This argument was taken up by Pope Benedict XVI
by heightened and exclusive forms of nationalism, of
interest in inter-religious matters, particularly in the
but as the source of human rights: ‘Drawing inspiration
on his visit to Turkey in the autumn of 2006.
8
Walzer, Michael, Traité sur la tolérance (translation of On Toleration), Paris, Gallimard, 1998 Touraine, Alain, Pourrons-nous vivre ensemble, égaux et différents?, Paris, Fayard, 1997 8 Boissonnat, Jean, Dieu et l’Europe, Paris, Desclée de Brouwer, 2005 9 ‘The horror of the Shoah and the terrible loss of life caused by the Second World War deeply marked Europe’s founding fathers too. […] The European idea was based on the firm determination to make sure the Europe of the future would be different – a Europe of peace, tolerance and respect for human rights. A Union of diversity where differences are accepted and perceived as enriching the whole […]. Racism, xenophobia and anti-Semitism are a clear violation of all the European Union stands for. […] Europe’s cultural and ethnic diversity is one of its strengths. And along with the Union’s founding values, our cultural diversity and multi-ethnic character can vaccinate us against fresh manifestations of anti-Semitism and new forms of prejudice.’
urkheim, Emile, ‘L’éducation, sa nature et son rôle’ (1911), in Education et sociologie, Paris, PUF, 1993, p.45. D The Preamble to the Constitutional Treaty, as laid down by the Members of the Convention, gave religious inheritance as the source of human rights: ‘Drawing inspiration from the cultural, religious and humanist inheritance of Europe, which, always present in its heritage, has embedded within the life of society its perception of the central role of the human person and his inviolable and inalienable rights, and of respect for law.’ 12 ‘The Union is founded on the values of respect for human dignity, freedom, democracy, equality, the rule of law and respect for human rights, […] These values are common to the Member States in a society in which pluralism, non-discrimination, tolerance, justice, solidarity and equality between women and men prevail.’ * Translator’s note: this refers to the French version – ‘des heritages culturels, religieux et humanistes’.
6
10
7
11
31
In order to have any legitimacy in the emerging
The recognition of pluralism may lead to the practising
European public space, each religion needs to re-codify
of unity. Catholics and Protestants, who often come
its contribution to European history according to the
together in their lobbying activities in Brussels, confirm
European Union’s motto, ‘Unity in diversity’, a motto
the analogy which exists between ecumenism and the
which encapsulates the ideal of a political community
European plan based on the reconciliation of memories
founded on the value of pluralism.
and on peace. For Hugues Delétraz, SJ, ‘This religious, and even specifically Christian, origin of reconciliation
The
European
Protestant
churches
emphasise
acknowledges
the
churches
as
the
privileged
their fundamental ecclesiological plurality and their
interlocutors of the European Commission in order to
practising of intra-Protestant ecumenism. At the
give Europe a soul.’15
European Protestant Assembly in Budapest (24-30 March 1992), Keith Jenkins, the Secretary General
Thus the European Union declares itself to be a post-
of the Ecumenical Commission for Church and
national and original political community. Its identity is
Society (EECCS), said: ‘We could give the European
defined on the basis of the enhanced value attached to
Community the gift of an ecumenical model of unity
plurality and not in relation to dual thinking of the ‘them
within reconciled diversity’ .
and us’ variety. This method of building co-existence
13
does not necessarily rule out the religious aspect, but In the same way, in his speech on 19 April 1994
it transforms the ways in which those religious aspects
before the European Parliament, Ecumenical Patriarch
are expressed in public.
Bartholomew I interpreted the European motto ‘Unity 32
in diversity’ in the light of his Trinitarian faith: ‘That
The complex links between European identity and
the meaning of Europe is one person feeling his way
religions are symptomatic of the reorganisation of the
towards another in a spirit of open-mindedness,
links between religions and slowly modernising politics.
respect and responsibility. Diverse unity, one diversity,
As the sociologist Jean-Paul Willaime emphasises, the
perhaps in the image of an Absolute who is himself
secularisation of politics, by refusing to make politics
Communion.’
an end in itself, is reintroducing religions into public life as the vector of an ethical civil religion, namely human
The affirmation of a European Islam also takes place
rights, a common ethos which has the potential to repair
via the recognition of the value of pluralism contained
our damaged social links. It does not mean reinstating
in the Koran. Article 14 of the Islamic Charter of the
the power of religions over political society, because it
Zentralrat der Muslime in Deutschland (Central Council
involves a diverse group of religions and convictions
of Muslims in Germany), one of the principal bodies of
being invited, each according to its capacity, to
the Muslim Council for Cooperation in Europe (CMCE),
adopt the language of human rights as the basis for a
the Commission’s main Muslim interlocutor, says: ‘…
democratic society16. Religious definitions of European
Muslims aspire to make an important contribution
identity are legitimate, provided that they are inclusive
towards overcoming crises, in particular the religious
and sanctify the values of pluralism and human rights.
pluralism recognised in the Koran…’.
Subject to that condition, religious and philosophical groups can make a contribution to the definition of the
Finally, secular humanism also recognises the value
European identity.
of pluralism in its individualist acceptance of pluralism as defending ‘the smallest of all minorities: the individual’14.
eith Jenkins, ‘Pouvons nous parler d’une même voix?’, Foi et Vie, Vol. LXXXXII, No 2, April 1993, p. 107. K European Humanist Federation (EHF), 2 May 2000 (CONTRIB 133), from the public hearing on 27 April. 15 Hugues Delétraz, ‘La réconciliation, un acte politique’, Objectif Europe, No 46, p 46. 16 Willaime, Jean-Paul, ‘Etat, Ethique et religion’, Cahiers Internationaux de Sociologie, Vol. LXXXVIII, 1990, p 189-213 13 14
33
Presentation by Dr Marko Ivan Rupnik, Pontifical Oriental Institute, consultant of the Pontifical Council for Culture EDUCATION AND RELIGIOUS PLURALISM
love. Love is necessary for man to turn his gaze away from himself and towards another, and recognise that
Ladies and Gentlemen,
other in all his objectivity.
In my contribution I wish to highlight certain perceptions
Solovyov therefore points to the interesting relationship
of Russian and Slovenian thinkers who, in my opinion,
between a religious principle – faith – and love.
cast an interesting light on what is now a very pressing
34
34
problem of intercultural and inter-religious dialogue.
Overcoming the wish for exclusive self-assertion
1. Religious principle
Man must find his other as his core. Through love and
The beginning of any mysticism is the idea of ego
faith, which exists in love and supports it, he must
beyond the bounds of the individual, in the same way
express his ‘You are’.
that wonder is the beginning of philosophy. Ecstasy
(Vyacheslav Ivanov, Dostoyevsky)
is the first moment of every religious existence; it is the Alpha and Omega of the religious state.
The falsehood and evil of egoism lie precisely in the
(Vyacheslav Ivanov, The Hellenic Religion of the
fact that we ascribe exclusively to ourselves that
Suffering God, 1905)
absolute value which we deny to others. Reason shows us that all this has no foundation and is unjust; love
Faith is, in the strict meaning of the word, the
alone eliminates this unjust approach and drives us to
recognition of the unconditional existence of
recognise the absolute value of others not only in our
another.
abstract consciousness but also in our feelings and in
(Solovyov, Critique of Abstract Principles)
our will to live.
Solovyov shows that the basic dimension of faith is a
Only one force is capable of supplanting egoism from
relation or interpersonal relationship, that is to say the
within and to the very bottom, and that force does in
relationship between man and God. In this relationship
fact supplant it. That force is love.
all relationships are anchored and from this relationship
(Vladimir Solovyov, The Meaning of Love)
all relationships grow. The relationship maintained is
35
In that sense it is rightly said that man’s healthy religious
these are the source of culture. Culture, as the
religion. In the processes currently under way in Europe
serious prejudices even where there is no faith, yet in
principle heals egoistic reticence and unhealthy
meanings and values which a particular group shares
we see how important it is to give priority to all those
fact retains a proper logic where faith persists, as we
orientation towards himself. Moreover, it shows that
and in which it lives and communicates, is in fact living
trends which help the European national, ethnic and
said earlier with regard to healthy religious principle.
cult – that is to say worship – develops in man the
proof of the human energy which orientates it towards
cultural, and also confessional groups to forge contacts
At this instant it is necessary above all to act precisely
healthy openness, orientation towards another, and
another. If the most important and fundamental
more and more profoundly. We can say that it is of
to overcome prejudices between East and West.
profound recognition of another which leads man to
truth in man were not love, that is to say the energy
vital importance that we European nations, with our
How can prejudices be overcome? Certainly, the
express himself precisely on account of this profound
which opens man up, there would be no culture.
cultural and religious heritage, recognise each other
Enlightenment belief that good ideas also make man
dialogue with another.
There would only be egoistic silence, the silence of
and create a pan-European cultural consciousness.
good is not enough in itself. It is not enough for man
uncommunicativeness, and culture would merely
I would venture to say that it is necessary for Europe
somewhat forcedly to ignore prejudice and devote
Cult is so radical a recognition of the absolute that
consist in suspicion and doubt towards one another.
to arrive at a cultural and spiritual synthesis and thus
himself to the study of another culture or religion.
man embodies it in visible signs. It is something
Self-assertion and exclusive attribution of absolute
again become more attractive on the world stage of
It is possible that after a certain time the results of
‘substantiated’, i.e. comprehensive recognition by the
value only to oneself would engender in mankind a
cultures and religions. Europe does not yet have this
such study will again become associated with the
sense.
kind of universal hostility. Furthermore, culture and
synthesis.
prejudices which were smouldering in him all along,
healthy religiosity in themselves show in the most
thereby increasing and reinforcing the hold and
Cult expresses a basic truth of the human environment,
conclusive manner that the sense of man lies – as
Education for intercultural
strength of the prejudices. The most effective way to
which is the requirement for communication.
St Basil the Great wrote in the fourth century – in his
and inter-religious dialogue in Europe
overcome prejudices is in fact to study and become
(Vladimir Truhlar, Leksikon duhovnosti).
social dimension. Nikolai Arsenyev therefore justifiably
36
Culture and religion as points of contact
familiar with another, but in a manner that is intrinsic
states that the ‘sense of culture lies in love’ (Nikolai
Two dangers must be avoided, namely prejudice
to culture per se and religiosity per se. If culture and
Arsenyev, O zhizni Preizbytochestvyushchey).
and the abstract study of cultures and religions.
religion arise from profound energy and a striving for
The modern era, which can boast a long line of
a relationship, for contact, it therefore follows that the
As Truhlar says, the basic, profound recognition of the
Openness and communication as a sign
marvellous achievements, has nonetheless not
study of cultures and religions must also be woven
Absolute leads man to specific gestures, actions by
of vital culture and religion
given an effective response to the most insidious
into the fabric of relations and contact. Already in
ideology, which is stronger even than any severe and
Plato’s Dialogues we find fundamental wisdom on
which he expresses this recognition. This expression does in fact become the culture of religion. Poetry,
The vitality of a culture is shown in the fact that it always
cold scientific method. That ideology is prejudice.
this matter: ‘I know that you do not understand me,
rituals, music and so on arise out of this.
gives priority to this profound orientation towards
Prejudice connected to national or ethnic identity,
for we have not lived together long enough’. It may
recognition of another, towards openness to another.
namely from an ethnocentric standpoint on the one
seem strange today, but it is still the case that love
Culture – as its etymological meaning reveals – is
Creative force is in fact a sign of a healthy culture.
hand, and on the other with a superiority complex
is required also to become familiar with cultures
derived from cult.
Creativity is linked to living memory, as Vyacheslav
or aggressiveness due to an inferiority complex;
and religions – love as a recognised principle. Boris
Pavel Florensky (Avtoreferat).
Ivanov showed in his studies. Memory is consciousness
prejudice due to historical events fossilised in the
Vysheslavtsev rightly maintains that such familiarity is
of what is created. Living memory combines what is
memory’s consciousness, which also fossilises the
the fruit of love. Therefore, as regards the recognition
Florensky uses the etymological link between culture
created with the profound principle of love from which
other person and does not allow him to change
of another we are bound to agree with the words of
and cult even more clearly to show that religious
it is created. Where memory, and with it the focus of
and develop; prejudice due to the political divisions
Solovyov:
principle, which in fact means a kind of ‘ecstasy’, lies
man and culture, is limited only to what he creates
of Europe, due to the Cold War; complexes due to
at the heart of man’s ability to come out of himself
and is attached to (not to say even ‘falls in love with
religious creed – complexes which have an effect
When in the service of love we recognise the truth of
towards another. Recognition of another, orientation
egoistically’), we can justifiably speak of the sclerosis
even when there is no longer any faith. It seems very
others not in an abstract, but in a material manner, and
towards another and a desire for communication:
of culture; and in a certain sense that also applies to
paradoxical that it results in religious intolerance and
actually transfer the centre of our lives beyond the limit
37
of our empirical distinctiveness, we thereby reveal and put into effect our truth and our absolute value. This truth and value is precisely based on the capability to overcome the limited nature of our apparent existence, in the capability to live not only in ourselves, but also in others. (Vladimir Solovyov, The Meaning of Love) Giving priority to sympathy for persons other than and different from oneself From the foregoing it follows that if educational establishments and the media create a positive atmosphere with regard to interacting European cultural
identities,
the
precondition
for
positive
cultural and religious familiarity and dialogue will be 38
established. It makes sense to give priority to all those programmes which make it possible for young people to meet and become familiar in sympathy and thus become absorbed in each other’s cultural heritage. It also appears important to me that in this process of connection we avoid any kinds of extremes either of globalisation or regionalisation which challenge one another and promote themselves. This can be overcome by concentrating on essential matters and not on details. Both extremes of regionalisation and globalisation are in essence processes of superficiality and limitation. However, the essential and the fundamental help to give an overall view – an overall vision. Creating relationships, and facilitating contact in the study process, brings closer the possibility that familiarity will combine with life, which is of fundamental importance for intercultural and inter-religious dialogue.
39
Presentation by Prof. PhDr. Tomáš Halík Th.D., Charles University, Prague Interfaith dialogue - From desire to reality
the term usually used in this context tends to mean ‘negotiations’. The concept of ‘faith’ (religio) is typically
Othmar Karas MEP, Vice-Chairman and Treasurer of the EPP-ED Group in the European Parliament
There remains a huge chasm between desire and
western, originating from ancient Rome – it has a
reality in the sphere of interfaith dialogue. These days,
dramatic history, full of transformations, but it has
it is hard to find a single reasonable, thinking person
no precise equivalent in non-western languages and
who would not agree with the assertion that interfaith
cultures. The habit of using the concept of faith to
dialogue is one of the priorities of our times in terms of
denote a ‘genus’, broken down into various ‘species’
preventing the abuse of religious symbols and rhetoric
– Christianity, Judaism, Islam, Buddhism, etc. – stems
in devastating conflicts.
from the Cambridge philosophers of the 17th century, tying in with the rather naïve notion of European
40
40
There are hundreds of institutions and initiatives
colonists of the early Enlightenment that there must be
devoted to interfaith dialogue, but there is no central
‘something like Christianity’ (or the Christianity of their
body, at least within the Member States of the EU, to
time) everywhere.
monitor these activities, attempt to mediate among them, pass on experiences and draw attention to ‘blank
If we wish to confer with representatives of ‘Hinduism’,
spaces’. If such a platform were to exist and it were to
there are lots of them in London – the difficulty is, of
involve people with many years of experience in this
course, that, in India, nobody knows or recognises any
field who were also able to reflect critically on their
representatives of Hinduism; it is therefore also possible
experiences, they would obviously talk not only about
that there is no ‘Hinduism’ there – this label used by
the difficulties confronting them, but also about the
the British colonists for Indians who are not Muslims,
unresolved problems relating to the basic prerequisites
covers an enormous range of different philosophies,
for ‘interfaith dialogue’.
spiritual
schools,
customs,
etc.
The
charming
Tibetan Dalai Lama is perceived in the west as being
Doris Pack MEP
The fact that there is considerable disagreement as to
somewhere between the Pope and Jesus Christ and,
what we mean by the term ‘faith’ and what we mean by
when he says he is just an ordinary monk, he seems
the term ‘dialogue’ is not a purely academic problem
even nicer; in actual fact, of course, ‘world Buddhism’
– it also has a practical impact on the unanswered
(if there is any such thing) definitely does not consider
question as to who is to conduct dialogue with whom,
him to be its supreme representative or spokesperson.
who is to represent which faith and what should the
Although Buddhists attend the various congresses for
objectives and implications of the dialogue be. In
representatives of world faiths, they generally tend to
Arabic, for example, there is no concept of ‘dialogue’;
observe that they really ought not to be there, since
41
they do not consider their spiritual path to be a ‘faith’.
Since dialogue has to take a concrete form, it generally
Furthermore, this paradigm cannot be applied outside
repressive policies to bear against faith, especially
Although it is said that, while ‘practicing Buddhists’ are
involves dialogue between intellectuals or meetings of
an expressly Christian sphere. Even in the other two
Christianity. The philosopher Paul Ricoeur rightly spoke
decreasing in number in many Asian countries, more
representatives of certain ‘religious institutions’. Very
monotheistic faiths, let alone the eastern faiths, we
of ‘McCarthyism turned inside out’ in this context.
and more people in the west are turning to Buddhism, it
many such meetings are held every day – the problem
do not find any equivalent church, an institution
is sometimes realistically added that what the majority
is that they often result in the creation of a kind of
representing believers as an entity, distinguishable from
It should be clearly stated that there are two equally
of western adherents of Buddhism practice is actually
subculture of ‘dialogue professionals’, who understand
society, state and nation as entities.
serious dangers for the culture of dialogue
Christianity, simply divested of those features which
one another far better than the majority of believers
people of today find unattractive in church Christianity.
whom they purport to represent – and the closer they
The western culture of freedom arose out of a
intolerance and secularistic intolerance.
become to one another, the greater the chasm between
differentiation between secular and religious spheres,
When Christians wish to conduct a dialogue with the
them and ‘ordinary believers’, let alone fanatics in the
beginning with the ‘Papal Revolution’ against the
The European Union came into being as a ‘society
closest tradition to them, Judaism, they find that they
different traditions.
monopoly of imperial power in the Middle Ages, and a
of values’ and must be denominationally neutral, but
significant contribution to this was subsequently made
it cannot be neutral with respect to values; it must
are faced across the table not by ‘Judaists’, but by Jews and that it is impossible to draw a clear boundary
The relationship between religious and political
by the Enlightenment through the ideal of the freedom of
uphold the right of all of its citizens to the freedom of
between Judaism and Jewishness, between ‘religious
institutions throws up another series of problems.
conscience and religion. The fruit of this differentiation
conscience, culture and religion and it is in its very own
was the ‘secular, lay state’, an important pillar of which
interests to leave space for religious life as an important
Since the Enlightenment, the relationship between
was, of course, nationalism; national identity often
source of such values and an irreplaceable (although never sole) source of moral inspiration for civil society.
Jews’ and ‘secular Jews’, since Jewishness is not a faith in the same way as Christianity.
42
and sympathy in a pluralistic society: religious
religion and politics has been perceived in the west
replaced denominational or religious identity in the
Of course, the history of Christianity similarly reveals
through a paradigm of the separation of church
role of social bond. (The various forms of secularism
that western Christianity after the Enlightenment is not
and state, which arose in a situation in which it was
and its relationship with faith – from secularism as a
The basic prerequisite for Europe to become a venue
a faith – or at least, it is not a faith in the sense in which
necessary to protect the freedom of civil society against
‘substitute faith’ or a rival, anticlerical and sometimes
for ‘religious dialogue’ and a persuasive partner in
Christianity was a faith in pre-modern times.
the threat of dominance by a powerful church and the
also militantly atheistic pseudo-faith, through ‘civil faith’
dialogue with non-European cultures is renewed
freedom of the church and faith against the dominance
to compatibility with ‘nationalised Christianity’ would
dialogue between secularism and faith, since a
of absolutist states.
require their own separate lecture).
culture of compatibility between these two elements
There are no generally recognised representatives or spokespersons for the whole of Islam, the whole of
of European culture is the key value for European
Judaism or the whole of Christianity. Concepts such as
Today, this paradigm is completely out of date, since both
In the process of globalisation, one component of
Christianity, Islam, Buddhism, etc., are abstract in nature,
of these threats have vanished: today’s church neither
which is European integration, the role of the nation
acceptable for an encyclopaedia, but rather confusing
wishes nor is able to threaten the freedom of civil society
state and nationalism will, of course, decline and,
The path between the Scylla of religious fundamentalism
in practice. The plurality of faiths, mentioned so often
(it has no other power than the ability to put forward
consequently, the existing model of ‘secularism’
and the Charybdis of secular intolerance lies in a new
these days, also includes an ever greater plurality within
arguments) and democratic states are constitutionally
will also fall into crisis. A political entity such as
alliance between critical rationality and the spiritual and
a faith – perhaps it is just this plurality which disturbs
bound to respect the freedom of churches and religion.
the EU cannot automatically assume the model
ethical values of faith. Such an alliance cannot take
and provokes religious fanatics (the variety of faiths and
And, above all, churches have lost their monopoly of
of ‘secularism’ associated with nationalism and
the form of an ideology or ‘civil faith’, but of a dynamic
the contact and mingling between them has always
faith and nation states have lost their monopoly of
the nation state (as has developed, for example, in
dialogue.
been there; the anger of the fundamentalists is always
politics. The relationship between faith and politics
France). Any attempt to apply this model to the EU
directed mainly towards the danger within).
needs to be perceived in a far wider context than
would entail a transformation of ‘secularism’ similar
Western Christianity and Judaism, which have, in
the paradigm of the relationship between church
to the transformation of Islam into the form of militant
a clear majority of cases, learnt to live under the
Put simply: it is not possible to conduct dialogue
and state. In other words, the separation of church
Islamism.
conditions of a pluralistic civil society, together
between faiths, only dialogue between people, between
and state (if this implies mutual respect) still makes
many and varied groups of believers.
sense at the level of legal and political practice, but it
The EU must not become a ‘secular superstate’, basing
they have lots of common values with both of the
is totally unsuitable as a key to an understanding of the
a state ideology on the principle of ‘multiculturalism’
worlds which today regard each other with suspicion
relationship between faith and politics.
and ‘political correctness’ and bringing intolerant,
and often outright hostility, the world of Islam (to
cultural identity.
harbour one important, hitherto unused potential:
43
which they are linked by the common ‘Abraham tradition’) and the secular world of the west, which was born, and not by chance, from the womb of European Christianity and Judaism and bears many of its features. There is also a need carefully to monitor the ‘western version of Islam’ (for example, the attempt of some Turkish Muslims to revive the Sufi elements in the Islamic tradition). There is great potential here for ‘bridge building’. Faith is a powerful, vital and ambivalent fact in our world, a source of energy which can be used destructively or to cultivate human society. In the United States, there are extensive initiatives for the use of the ‘peaceful potential of faith’ taking the form of parallel diplomacy by religious groups (faith-basedcommunities). There are numerous societies, wounded 44
and traumatised by years of ethnic and social tension, wars and totalitarian regimes, where there is a need for a culture of reconciliation, so that these traumas do not give rise to new conflicts; it is precisely in this field, where political and diplomatic activities have very limited scope to be effective, that faiths can develop a whole series of therapeutic activities. Interfaith dialogue must retain its academic form, but it is essential that this form has a pedagogic and therapeutic outcome. The media bear great responsibility for delivering programmes encouraging an understanding of the worlds of different religious cultures and mutual respect. There have been very good experiences with joint seminars for young people from different religious and cultural spheres aimed at building a longer-term network of contacts and cooperation among them. If the activities to enlarge and deepen European integration are not accompanied by constant attention to the culture of communication at the level of spiritual values, we shall have built the structure of a united Europe on sand or on a minefield.
45
Conclusions by Mrs Erna Hennicot-Schoepges MEP, rapporteur on the European Year of Intercultural Dialogue 2008
46
46
Thank you. It now remains for me to sum up in a few
Next, we need to work to guard against fear among
words some of the most important aspects of the
citizens,
discussion. I believe we are now on the path towards
misinformed about religion – not all religions, but
individualism. But Prof. Halík’s idea of a secular
certainly the majority. There is still a great deal to be
superstate is not wholly unrealistic.
done in terms of relaying information.
It seems we are talking a lot about rights, the rights of
The comment that art is a privileged domain for dialogue
individuals and the right to respect, but perhaps not
is very true and very apparent and yet so rarely put into
enough about duty and love. So thank you, Mr Rupnik,
practice. In my opinion, getting three-year-olds to sing
because you mentioned love of others as a principle
for half an hour brings them a great many benefits in
that is intertwined with religion. I think that that is what
every area, including dialogue and culture and love of
we need above all: to learn, or relearn, how to love
others. So why don’t we do it?
because
most
citizens
are
completely
others. We must continue the dialogue! I have noticed that there
From right to left: Erna Hennicot-Schoepges, MEP, Véronique Donck, Adviser
We have also noted during this discussion that there
are still a lot of people here. I would like to thank you
is a tremendously valuable discourse taking place
all and ask you to stay in contact, to keep this network
between the new and the old Member States. That
going. We have your details and we will organise other
is why we need to strengthen relations with the new
meetings and other debates in some form or another,
Member States, and the European Union needs to
because there are still many questions to be answered
make resources available for this, sufficient funding to
and we have to finish what we started in setting up this
enable citizens in the new Member States to be mobile,
Year of Intercultural Dialogue.
thereby enabling an in-depth dialogue to be held. Finally, allow me to thank the whole team who prepared I have noticed that there are network representatives
this meeting, in particular Mateja Miksa, who was the
here today. One of the aims would be to bring together
queen bee of the practical work, together with Nima
and to connect all the existing networks rather than
Azarmgin from my office and Véronique Donck, the
create new structures all the time. One of Europe’s
interpreters and all colleagues from the European
faults is to create a new agency, a new committee or
Parliament, as well as the many MEPs who have stayed
a new structure every time a new problem arises. Why
for the entire hearing. This is only the first, and I look
not establish better links between networks already
forward to seeing you all at the next one.
in existence, because there is already enormous potential here.
47
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