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“Others Do Not Create Problems for Us; Others Make Us Aware of the Problems We Have”

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“Others Do Not Create Problems for Us; Others Make Us Aware of the Problems We Have” TRACES “Others Do not Create Problems for Us; Others Make Us Aware of the Problems We Have” INTERVIEW WITH JULIÁN CARRÓN BY ÁNGEL L. FERNÁNDEZ RECUERO • PHOTOS BY LUPE DE LA VALLINA 1 Interview with Julián Carrón “Others Do not Create Problems for Us; Others Make Us Aware of the Problems We Have” Julián Carrón (Navaconcejo, 1950) com- in Europe after having wanted for so many years pleted his theology studies at the seminary of to tear down the Berlin Wall. Let’s think about the Madrid and was a student at L’École Biblique emptiness that dominates society, which can then et Archéologique Française in Jerusalem. He was be transformed, as we see, into terrorism and vi- ordained a priest in 1975 and the following year received his license in Theology from the Co- olence. Or we see how the United States and Eu- millas Pontifical University, with a specialty in rope react in front of the great challenges of our Sacred Scripture. In 1984, he obtained his doc- times. This situation generates insecurity and fear, torate in Theology from the Theological Faculty as Bauman said. of Northern Spain, in Burgos. He was a profes- sor at the San Dámaso Institute of Theology, Have values also crumbled? Is it a negative thing Religious Studies, and Catechetics and ordinary that these values crumble? professor of New Testament Studies at the San What are values? They are the qualities that make Dámaso Faculty of Theology in Madrid. Since 2005, he has been the President of the us better people. Freedom, generosity and solidar- Fraternity of Communion and Liberation, the ity are so precious and fundamental in our soci- most important Catholic movement in Italy. ety. Values permit us to embrace the diversity of the other; they make our relationships with those who are different than us easier; they allow us to go out of our predefined schemes; in short, they e meet up with make our lives more human, less hard. Julián in the café at the Hotel de How do we begin to build something new? las Letras in Ma- To build something new, the first thing is to un- drid, taking ad- derstand what has happened, what is happening. vantage of one of This is not a crisis that compares to anything else his quick trips to that has struck Europe in the last few centuries; Spain. We speak we are in front of a crisis that Pope Francis calls “a about politics, change of epoch.” What is the difference with re- reason, and science, and he explains the roots of the spect to other historical moments? This is a change change that is taking place in Western society, with that has to do with every level of human life, from Wthe Enlightenment as the key element. He also tells us the relationship of parents with their children or how he lives Christianity in Communion and Libera- teachers with their students, to our relationship tion, and in what way this can be a key for our future. with migrants, to international relations. It seems Julián is easy-going, friendly and clear, and he has a to me that we are at the end of the world that was great power of conviction, even in front of a recalci- born with the Enlightenment. Quickly retrac- trant atheist like the one interviewing him. ing history, Europe had known a religious unity as a consequence of the Christian presence; this religious unity went up in the air with the Prot- In what sense is Western society facing an an- estant Reformation. When Europeans were tired thropological crisis? of fighting each other for religious reasons, in the We are seeing right in front of our eyes how cer- so-called “wars of religion,” they needed to found tain pillars that we thought were immovable are a society on new grounds. If we no longer share crumbling. Let’s think about immigrants, about religion, what do we still have in common that the reaction of many people with respect to the will allow us to live together? Reason, obviously. phenomenon of refugees. Who would have imag- So what did the men of the Enlightenment think? ined, only a decade ago, that we could put up walls Let us create a religion within the limits of reason, 2 Traces / February 2017 Traces / February 2017 “Others Do not Create Problems for Us; Others Make Us Aware of the Problems We Have” as Kant says. Pope-emeritus Benedict XVI syn- by another relevant figure of our time, Zygmunt thesizes this ingenious intuition of the Enlight- Bauman: “I think that we are witnessing the thor- enment very well. During the Enlightenment, in ough overturning of the principles of ‘democracy’, the epoch of the “clash of the confessions,” they which we thought were untouchable.” What does sought to save the essential values (of life: the per- this mean? That the attempt to save the values of son, freedom, reason) by founding them on “an human life, which we all recognize, independent- evidence that rendered them independent of the ly of the origin that generated them, has failed. various philosophies and confessions.” In this way Therefore the current crisis is not like other crises they wanted to ensure “the foundation of life to- we have faced. We went through two World Wars, gether, and, more generally, the foundation of hu- the Industrial Revolution, the technological revo- manity.” At that time, it seemed possible because lution, and the foundations of this Enlightenment “the great basic conviction creat- conception of our life together ed by Christianity for the most have been able to stand firm part remained and seemed un- in the midst of these changes. deniable.” The common recog- To build Today we are witnessing their nition of these values permitted something new, collapse. The challenge we face them to overcome the division the first thing is now is to find new grounds for and conflict of the clash between to understand our life together. religions. what has happened, what Do the Arab and other cul- What has happened since, from tures need to pass through the Enlightenment till today? is happening. this Enlightenment phase in This is the problem. Have these This is not order to understand democ- convictions resisted the changes a crisis that racy the way we understand it, of history? Pope Benedict, who compares to and recognize its true value? is not a skeptic, affirms: “The any other. I am impressed by the loyal- search for a reassuring certainty, ty with which Pope-emeri- that could remain unchallenged tus Benedict XVI recognized above all of our differences, has that when Christianity was failed.” If we don’t understand that this attempt transformed, against its nature, into a state reli- has failed, we do not understand the nature of this gion, it was to the credit of the Enlightenment to crisis and its depth. That which is crumbling be- re-propose the original values of Christianity and fore our eyes is that which has sustained our life restore reason to its proper role. Other religions together in recent centuries, in the midst of all and cultures are called to make this journey that our challenges. I was very struck by the fact that Christianity and Western culture have made, albe- the day after the election of Trump, the ex-direc- it in their own way. The tensions that many Arab tor of la Repubblica, one of the most important countries are experiencing demonstrate the diffi- daily newspapers in Italy, Ezio Mauro, wrote: culty of this journey. “We thought that democracy would be the only surviving religion. Nevertheless, the rejection of In your book, Disarming Beauty, you connect the Arab Spring and the aggression of Islamist ji- terrorism in Europe to the great emptiness that hadism have made us understand that the thing reigns in many young people. How are these two to which we had attributed a universal value [de- things connected? mocracy] has a perimeter and a limit that are ex- For me, it has been very interesting to read some of clusively Western.” The same thing is put forth the great French intellectuals who explain this. We 3 Traces / February 2017 Traces / February 2017 Interview with Julián Carrón “Others Do not Create Problems for Us; Others Make Us Aware of the Problems We Have” who are on the outside can think that what hap- Does Communion and Liberation have an expe- pened is simply a problem of foreign religious rience of the power of this “disarming beauty”? extremism. Nevertheless, many young people Yes. In reality, our Movement was born as an at- who committed these acts were born in France– tempt to respond to a widespread indifference to they are second or third-generation French–, the faith. Luigi Giussani perceived it in the high they had received their education in France as school students of Milan in the early 1950s. Many citizens of the Republic. Still, they came to a of them, who had abandoned the faith, felt them- point where they could not find in French so- selves challenged by the attractiveness with which ciety something that was more interesting than he communicated Christianity, as a proposal to violence. This should make us think. What were reason and to freedom. Since then, many have re- their lives like that this violence could develop? mained fascinated. And we see the power of the And this does not happen only, as some analysts fascination of this beauty in our current circum- insist on maintaining, with Muslims: some of stances.
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