XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 3

XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS

“HUMAN FRATERNITY FOR WORLD PEACE AND LIVING TOGETHER” DECLARATION SIGNED BY AND THE GRAND OF AL-AZHAR , , FEBRUARY 2019

Lebanese Maronite Monastery Saint Charbel, 12 December 2019, 4 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 5

The EPP Group held its annual intercultural dialogue with churches and religious insti- At the meeting in the monastery, MEPs had the unique opportunity to exchange views tutions on 12 December, 2019 in the Lebanese Maronite monastery in Saint Charbel, with experts and high-ranking religious representatives on the document and reflect to- Belgium. The international conference was dedicated to an historical milestone decla- gether on how interreligious relations between Christians, and have changed ration co-signed by Pope Francis and Ahmad Al-Tayeb, the Grand Imam of Al-Azhar in the twenty-first century and how they could evolve in the European Union. University in Egypt. The document is entitled Human Fraternity for World Peace and Living Together. The declaration recognises the dignity of all human beings and affirms Guest keynote speakers included Cardinal Miguel Ángel Ayuso Guixot, President of the that good relations between different cultures are necessary to protect the religious and civil Pontifical Council for Interreligious Dialogue, and Omar Ghobash, Assistant Minister rights of citizens. for Cultural Affairs at the United Arab Emirates Ministry of Foreign Affairs and Inter- national Cooperations. MEP, Head of the EPP Group Belgian Delegation welcomed high-level guests from the United Arab Emirates and the as well as all participants. He underlined that “Europe with her divers group of religions has the opportunity to dialogue and to build bridges. We cannot allow others to create walls. Every human has the right to a bridge to a better life, in Europe or any other place in the world. Together, we will build those bridges”.

György Hölvényi MEP, Co-Chair of the EPP Group’s Working Group on Intercultural Activities and Interreligious Dialogue, highlighted: “Religions must undertake joint ef- forts to represent universal values. As the common declaration underlines, we have several points in common, despite differences between the two religious traditions. One major shared value is definitely the family as a community of man and woman and the child as a member of this community.”

Jan Olbrycht MEP, also Co-Chair of the Intercultural Activities and Interreligious Di- Jan Olbrycht MEP, Co-Chair of the Intercultural Activities and Interreligious Dialogue Working Group; Kris Peeters MEP, Head of the EPP Group BE Delegation alogue Working Group, pointed out the significance of the document as it is written by György Hölvényi MEP, Co-Chair of the EPP Group’s Working Group on Intercultural Activities and Interreligious Dialogue the authors as “a declaration of good and heartfelt aspirations“. The text is an invitation for different actors of public life to work for peace and understanding. Consequently, our annual Intercultural Dialogue with Churches and Religious Institutions was a response to this invitation.

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DOCUMENT logue as the path; mutual cooperation as the code of conduct; reciprocal understanding as world war being fought piecemeal”. In several parts of the world and in many tragic cir- the method and standard. cumstances these signs have begun to be painfully apparent, as in those situations where In the name of God who has created all human beings equal in rights, duties and dignity, the precise number of victims, widows and orphans is unknown. We see, in addition, other and who has called them to live together as brothers and sisters, to fill the earth and make We, who believe in God and in the final meeting with Him and His judgment, on the regions preparing to become theatres of new conflicts, with outbreaks of tension and a build- THE HOLY SEE known the values of goodness, love and peace; basis of our religious and moral responsibility, and through this Document, call upon up of arms and ammunition, and all this in a global context overshadowed by uncertainty, ourselves, upon the leaders of the world as well as the architects of international policy and disillusionment, fear of the future, and controlled by narrow-minded economic interests. In the name of innocent human life that God has forbidden to kill, affirming that whoe- world economy, to work strenuously to spread the culture of tolerance and of living together APOSTOLIC JOURNEY OF HIS HOLINESS POPE FRANCIS ver kills a person is like one who kills the whole of humanity, and that whoever saves a in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood and We likewise affirm that major political crises, situations of injustice and lack of equitable TO THE UNITED ARAB EMIRATES person is like one who saves the whole of humanity; (3-5 FEBRUARY 2019) bring an end to wars, conflicts, environmental decay and the moral and cultural decline distribution of natural resources – which only a rich minority benefit from, to the detri- In the name of the poor, the destitute, the marginalized and those most in need whom that the world is presently experiencing. ment of the majority of the peoples of the earth – have generated, and continue to generate, A DOCUMENT ONHUMAN FRATERNITYFOR WORLD PEACE AND LIVING TOGETHER God has commanded us to help as a duty required of all persons, especially the wealthy vast numbers of poor, infirm and deceased persons. This leads to catastrophic crises that -va and of means; We call upon intellectuals, philosophers, religious figures, artists, media professionals and rious countries have fallen victim to despite their natural resources and the resourcefulness INTRODUCTION In the name of orphans, widows, refugees and those exiled from their homes and their men and women of culture in every part of the world, to rediscover the values of peace, of young people which characterize these nations. In the face of such crises that result in Faith leads a believer to see in the other a brother or sister to be supported and loved. countries; justice, goodness, beauty, human fraternity and coexistence in order to confirm the im- the deaths of millions of children – wasted away from poverty and hunger – there is an Through faith in God, who has created the universe, creatures and all human beings portance of these values as anchors of salvation for all, and to promote them everywhere. unacceptable silence on the international level. (equal on account of his mercy), believers are called to express this human fraternity by in the name of all victims of wars, persecution and injustice; in the name of the weak, safeguarding creation and the entire universe and supporting all persons, especially the those who live in fear, prisoners of war and those tortured in any part of the world, wit- This Declaration, setting out from a profound consideration of our contemporary reality, It is clear in this context how the family as the fundamental nucleus of society and huma- poorest and those most in need. hout distinction; valuing its successes and in solidarity with its suffering, disasters and calamities, believes nity is essential in bringing children into the world, raising them, educating them, and In the name of peoples who have lost their security, peace, and the possibility of living firmly that among the most important causes of the crises of the modern world are a desen- providing them with solid moral formation and domestic security. To attack the institu- This transcendental value served as the starting point for several meetings characterized together, becoming victims of destruction, calamity and war; sitized human conscience, a distancing from religious values and a prevailing individua- tion of the family, to regard it with contempt or to doubt its important role, is one of the by a friendly and fraternal atmosphere where we shared the joys, sorrows and problems lism accompanied by materialistic philosophies that deify the human person and introduce most threatening evils of our era. In the name of human fraternity that embraces all human beings, unites them and renders of our contemporary world. We did this by considering scientific and technical progress, worldly and material values in place of supreme and transcendental principles. them equal; therapeutic achievements, the digital era, the mass media and communications. We re- We affirm also the importance of awakening religious awareness and the need to revive this flected also on the level of poverty, conflict and suffering of so many brothers and sisters in In the name of this fraternity torn apart by policies of extremism and division, by systems While recognizing the positive steps taken by our modern civilization in the fields of awareness in the hearts of new generations through sound education and an adherence to different parts of the world as a consequence of the arms race, social injustice, corruption, of unrestrained profit or by hateful ideological tendencies that manipulate the actions and science, technology, medicine, industry and welfare, especially in developed countries, we moral values and upright religious teachings. In this way we can confront tendencies that inequality, moral decline, terrorism, discrimination, extremism and many other causes. the future of men and women; wish to emphasize that, associated with such historic advancements, great and valued as are individualistic, selfish, conflicting, and also address radicalism and blind extremism In the name of freedom, that God has given to all human beings creating them free and they are, there exists both a moral deterioration that influences international action and a in all its forms and expressions. From our fraternal and open discussions, and from the meeting that expressed profound distinguishing them by this gift; weakening of spiritual values and responsibility. All this contributes to a general feeling of hope in a bright future for all human beings, the idea of this Document on Human Fra- frustration, isolation and desperation leading many to fall either into a vortex of atheistic, The first and most important aim of religions is to believe in God, to honour Him and to ternity was conceived. It is a text that has been given honest and serious thought so as to In the name of justice and mercy, the foundations of prosperity and the cornerstone of agnostic or religious extremism, or into blind and fanatic extremism, which ultimately invite all men and women to believe that this universe depends on a God who governs it. be a joint declaration of good and heartfelt aspirations. It is a document that invites all faith; In the name of all persons of good will present in every part of the world; In the encourage forms of dependency and individual or collective self-destruction. He is the Creator who has formed us with His divine wisdom and has granted us the gift of persons who have faith in God and faith in human fraternity to unite and work together name of God and of everything stated thus far; life to protect it. It is a gift that no one has the right to take away, threaten or manipulate so that it may serve as a guide for future generations to advance a culture of mutual respect Al-Azhar al-Sharif and the Muslims of the East and West, together with the Catholic History shows that religious extremism, national extremism and also intolerance have pro- to suit oneself. Indeed, everyone must safeguard this gift of life from its beginning up to in the awareness of the great divine grace that makes all human beings brothers and sisters. Church and the Catholics of the East and West, declare the adoption of a culture of dia- duced in the world, be it in the East or West, what might be referred to as signs of a “third its natural end. We therefore condemn all those practices that are a threat to life such as 8 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 9

genocide, acts of terrorism, forced displacement, human organ trafficking, abortion and - Justice based on mercy is the path to follow in order to achieve a dignified life to which West many elements that can help free it from weakness, division, conflict and scientific, Church ask that this Document become the object of research and reflection in all euthanasia. We likewise condemn the policiesthat promote these practices. every human being has a right; technical and cultural decline. It is important to pay attention to religious, cultural and schools, universities and institutes of formation, thus helping to educate new genera- historical differences that are a vital component in shaping the character, culture and tions to bring goodness and peace to others, and to be defenders everywhere of the rights - Dialogue, understanding and the widespread promotion of a culture of tolerance, accep- Moreover, we resolutely declare that religions must never incite war, hateful attitudes, hos- civilization of the East. It is likewise important to reinforce the bond of fundamental of the oppressed and of the least of our brothers and sisters. tance of others and of living together peacefully would contribute significantly to redu- tility and extremism, nor must they incite violence or the shedding of blood. These tragic human rights in order to help ensure a dignified life for all the men and women of East cing many economic, social, political and environmental problems that weigh so heavily realities are the consequence of a deviation from religious teachings. They result from a and West, avoiding the politics of double standards; In conclusion, our aspiration is that: on a large part of humanity; political manipulation of religions and from interpretations made by religious groups who, - It is an essential requirement to recognize the right of women to education and employ- in the course of history, have taken advantage of the power of religious sentiment in the - Dialogue among believers means coming together in the vast space of spiritual, human this Declaration may constitute an invitation to reconciliation and fraternity among all ment, and to recognize their freedom to exercise their own political rights. Moreover, hearts of men and women in order to make them act in a way that has nothing to do with and shared social values and, from here, transmitting the highest moral virtues that believers, indeed among believers and non-believers, and among all people of good will; efforts must be made to free women from historical and social conditioning that runs the truth of religion. This is done for the purpose of achieving objectives that are political, religions aim for. It also means avoiding unproductive discussions; this Declaration may be an appeal to every upright conscience that rejects deplorable vio- contrary to the principles of their faith and dignity. It is also necessary to protect women economic, worldly and short-sighted. We thus call upon all concerned to stop using reli- lence and blind extremism; an appeal to those who cherish the values of tolerance and fra- - The protection of places of worship – , churches and mosques – is a duty gua- from sexual exploitation and from being treated as merchandise or objects of pleasure or gions to incite hatred, violence, extremism and blind fanaticism, and to refrain from using ternity that are promoted and encouraged by religions; this Declaration may be a witness ranteed by religions, human values, laws and international agreements. Every attempt to financial gain. Accordingly, an end must be brought to all those inhuman and vulgar the name of God to justify acts of murder, exile, terrorism and oppression. We ask this on to the greatness of faith in God that unites divided hearts and elevates the human soul; attack places of worship or threaten them by violent assaults, bombings or destruction, is a practices that denigrate the dignity of women. Efforts must be made to modify those laws the basis of our common belief in God who did not create men and women to be killed this Declaration may be a sign of the closeness between East and West, between North and deviation from the teachings of religions as well as a clear violation of international law; that prevent women from fully enjoying their rights; or to fight one another, nor to be tortured or humiliated in their lives and circumstances. South, and between all who believe that God has created us to understand one another, God, the Almighty, has no need to be defended by anyone and does not want His name to - Terrorism is deplorable and threatens the security of people, be they in the East or the - Th e protection of the fundamental rights of children to grow up in a family environ- cooperate with one another and live as brothers and sisters who love one another. This is be used to terrorize people. West, the North or the South, and disseminates panic, terror and pessimism, but this is ment, to receive nutrition, education and support, are duties of the family and society. what we hope and seek to achieve with the aim of finding a universal peace that all can not due to religion, even when terrorists instrumentalize it. It is due, rather, to an accu- Such duties must be guaranteed and protected so that they are not overlooked or denied enjoy in this life. This Document, in accordance with previous International Documents that have empha- mulation of incorrect interpretations of religious texts and to policies linked to hunger, to any child in any part of the world. All those practices that violate the dignity and sized the importance of the role of religions in the construction of world peace, upholds poverty, injustice, oppression and pride. This is why it is so necessary to stop supporting rights of children must be denounced. It is equally important to be vigilant against the Abu Dhabi, 4 february 2019 the following: terrorist movements fuelled by financing, the provision of weapons and strategy, and by dangers that they are exposed to, particularly in the digital world, and to consider as a attempts to justify these movements even using the media. All these must be regarded crime the trafficking of their innocence and all violations of their youth; His Holiness - The firm conviction that authentic teachings of religions invite us to remain rooted in as international crimes that threaten security and world peace. Such terrorism must be Pope Francis the values of peace; to defend the values of mutual understanding, human fraternity - Th e protection of the rights of the elderly, the weak, the disabled, and the oppressed is condemned in all its forms and expressions; The Grand Imam of Al-Azhar and harmonious coexistence; to re-establish wisdom, justice and love; and to reawaken a religious and social obligation that must be guaranteed and defended through strict Ahmad Al-Tayyeb religious awareness among young people so that future generations may be protected from - The concept of citizenship is based on the equality of rights and duties, under which legislation and the implementation of the relevant international agreements. To this the realm of materialistic thinking and from dangerous policies of unbridled greed and all enjoy justice. It is therefore crucial to establish in our societies the concept of full end, by mutual cooperation, the and Al-Azhar announce and pledge indifference that are based on the law of force and not on the force of law; citizenship and reject the discriminatory use of the term minorities which engenders to convey this Document to authorities, influential leaders, persons of religion all over feelings of isolation and inferiority. Its misuse paves the way for hostility and discord; it the world, appropriate regional and international organizations, organizations within - Freedom is a right of every person: each individual enjoys the freedom of belief, thought, ex- undoes any successes and takes away the religious and civil rights of some citizens who civil society, religious institutions and leading thinkers. They further pledge to make pression and action. The pluralism and the diversity of religions, colour, sex, race and language are thus discriminated against; known the principles contained in this Declaration at all regional and international are willed by God in His wisdom, through which He created human beings. This divine levels, while requesting that these principles be translated into policies, decisions, legis- wisdom is the source from which the right to freedom of belief and the freedom to be different - Good relations between East and West are indisputably necessary for both. They must not lative texts, courses of study and materials to be circulated. Al-Azhar and the Catholic derives. Therefore, the fact that people are forced to adhere to a certain religion or culture must be neglected, so that each can be enriched by the other’s culture through fruitful exchange be rejected, as too the imposition of a cultural way of life that others do not accept; and dialogue. The West can discover in the East remedies for those spiritual and religious maladies that are caused by a prevailing materialism. And the East can find in the 10 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 11

PROGRAMME Thursday, 12 December Interventions Interventions > Dr Sheikh Abdel Meneem Fouad, Representative of Sheikh Ahmed El Tayeb, > Riay Tatary Bakry, President of the Spanish Islamic Committee and Imam of 08:15 hrs / Departure from European Parliament, Atrium (ATR) Building Grand Imam of Al Azhar and Dean of the Faculty of Islamic Science of Al Azhar Madrid Welcome Point University > Fr. Michael O’Sullivan, Apostolic Vicariate of Southern Arabia - Abu Dhabi XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE > Fr. Manuel Barrios Prieto, General Secretary, Commission of the Bishops’ > Timo Aytaç Güzelmansur, Managing Director, Centre for Christian-Muslim WITH CHURCHES AND RELIGIOUS INSTITUTIONS 09:30 hrs / Opening Session Conferences of the EU (COMECE) Encounter and Documentation CIBEDO, Frankfurt am Main, > Reverend Canon Andrew Thompson, of St Andrew’s Anglican > Avi Tawil, Director of the European Jewish Community Centre (EJCC) Welcome messages “Human Fraternity for World Peace Church in Abu Dhabi > Jan Olbrycht MEP, Co-Chairman of the Working Group on Intercultural and > Fr. Enzo Fortunato OFM Conv, Director of the Press Office of the Sacro Con- 15:15 - 16:15 hrs / Discussion and Living Together” Religious Dialogue vento di Assisi, Italy Opened by: Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee Declaration signed by Pope Francis and the Grand Imam > György Hölvényi MEP, Co-Chairman of the Working Group on Intercultural and Religious Dialogue 11:30 - 12:30 hrs / Discussion of al-Azhar Abu Dhabi, United Arab Emirates, February 2019 16:15 - 16:30 hrs / Closing Session > Kris Peeters MEP, Head of the EPP Group BE Delegation Opened by: Edina Tóth MEP, Member of the Delegation for relations with the Arab 12 December 2019 Opening speeches Peninsula Jan Olbrycht MEP and György Hölvényi MEP Co-Chairmen of the Working Group Lebanese Maronite Monastery Saint Charbel (near Waterloo) on Intercultural and Religious Dialogue H.E. Archbishop Alain Paul Lebeaupin 2, Rue Armand De Moor, 1421-Ophain-Bois-Seigneur-Isaac > , Apostolic Nuncio to the EU 12:30 hrs / Lunch Belgium > H.E. Mohamed Issa Abushabab, Ambassador, United Arab Emiretes to Bel- 16:30 - 17:00 hrs / Visit of Abbey gium, Luxembourg and the EU 14:00 - 15:15 hrs / Session II. > Mairead McGuinness MEP, First Vice-president of the European Parliament, 17:00 hrs. / Departure to Brussels or Brussels airport by bus (Focus on the “Next steps”: a) how to enhance interfaith relations, b) Responsible for the Parliament´s dialogue with churches, religions and non-confes- implementation and new initiatives, c) main challenges) XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE sional organisations (Article 17 TFEU) WITH CHURCHES AND RELIGIOUS INSTITUTIONS

Chair HUMAN FRATERNITY 10:15 - 11:30 hrs / Session I. FOR WORLD PEACE György Hölvényi MEP, Co-Chairman of the Working Group on Intercultural and AND LIVING TOGETHER (Focus on the origins, principles and goals of the Document) Declaration signed by His Holiness Pope Francis Religious Dialogue and the Grand Imam of al-Azhar on 4 February 2019 in Abu Dhabi, United Arab Emirates Chair Keynote speech: H.E. Omar Ghobash, Assistant Minister for Cultural Affairs at the Jan Olbrycht MEP, Co-Chairman of the Working Group on Intercultural and UAE Ministry of Foreign Affairs and International Cooperation Religious Dialogue

Thursday 12 December 2019 Lebanese Maronite Monastery Saint Charbel, Belgium Keynote speech: H.E. Cardinal Miguel Àngel Ayuso Guixot, President of the Pon- tifical Council for Interreligious Dialogue

LANGUAGES: EN I FR I IT I AR 12 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 13

COLLECTED SPEECHES AVAILABLE AT THE TIME OF PUBLICATION 14 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 15

12 DÉCEMBRE 2019 Il faut ici remercier Son Altesse le Prince héréditaire d’ Abu Dhabi, le Scheik Mohamed bin Zayed Al Nayan pour son initiative « 2019, Année de la Tolérance pour les Emirats ADRESSE DE SON EXCELLENCE Arabes Unis» qui a permis la signature de cet important document pour la Paix et la fra- MONSEIGNEUR ALAIN PAUL LEBEAUPIN ternité dans le Monde , et donc en Europe. NONCE APOSTOLIQUE AUPRÈS DE L’UNION EUROPÉENNE AU GROUPE DU PPE POUR LE DIALOGUE INTERCUTUREL AVEC LES EGLISES ET INSTITUTIONS RELIGIEUSES Cette question de la Fraternité humaine pour le Paix mondiale et la Coexistence commune est de toute particulière importance pour l’Europe en générale et pour l’Union Européenne en particulier.

H.E. Archbishop Alain Paul Lebeaupin, Tout d’abord, il convient de dire que le Document en question est d’une toute particulière Apostolic Nuncio to the EU importance dans le contexte, tant interne qu’ externe, de l’Union Européenne. Avoir un texte signé par des responsables religieux du niveau du Souverain Pontife pour l’Eglise Monsieur le Président, Catholique, et du Grand Imam d’ AL­Azhar pour la religion musulmane, a une toute Eminence, particulière signification. Car nous avons ainsi la preuve que les drames terroristes que Monsieur le Ministre, nous avons connus tant en Europe qu’à l’extérieur de l’Europe, comme au Moyen Orient, Monsieur l’ Ambassadeur, en Orient, en Afrique ou en Amérique ne peuvent se justifier par des raisons religieuses, et Mesdames et Messieurs les Députés, ne sont pas représentatifs de ce que doivent être les relations entre les chrétiens et les mu- sulmans. Ce Document signé par d’éminents responsables religieux chrétien et musulman Je tiens à vous remercier pour m’avoir invité à prendre la parole à l’occasion de cette ren- signifie qu’une entente est possible afin de favoriser la fraternité entre les Peuples et d’em- contre, que vous organisez afin de réfléchir sur la Fraternité humaine pour la Paix mon- pêcher que les différences religieuses soient utiliser pour des raisons et des intérêts politiques, diale et la Coexistence commune en prenant pour base un Document qui fut signé à Abu économiques ou sociaux. Dhabi, le 4 février 2019, par Sa Sainteté le Pape François et le Grand Imam d’ Al-Azhar, Son Eminence Ahmad Al-Tayyeb. Ce document mérite d’être étudier pour se rendre compte que l’on peut arriver à s’entendre sur ce qui peut permettre le vivre-ensemble dans les sociétés où résident des communautés Considérant la présence de Son Eminence Monsieur le Cardinal Àngel Ayuzo Guixot, je religieuses diverses, comme c’est le cas dans l’Union Européenne. Il convient que l’Union crois qu’il ne me revient pas de vous présenter le document. En revanche, en ma qualité de soit consciente que si elle veut être fidèle aux valeurs sur lesquelles les Pères fondateurs Représentant auprès de l’Union Européenne d’un des deux Signataires, Sa Sainteté le Pape ont voulu la construire, il est de toute première importance qu’elle se sente responsable de François, je crois qu’il m’est possible de faire quelques très brèves remarques. l’image qu’elle donne « du vivre » et « du faire » ensemble sur son territoire, en montrant au monde qu’il est possible de réaliser ce que tant de personnes retiennent impossible. 16 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 17

Bien entendu, en ma qualité de Nonce Apostolique j’ai fait parvenir ce Document aux elle le sont depuis des siècles. Nous devons tout faire pour que ce dialogue soit une occasion plus hautes Autorités de l’Union et à un certain nombre de Membres du Parlement Euro- de construire tous ensemble des sociétés libres, pacifiques et justes entre tous ceux et toutes péen, dont le Président de votre Groupe parlementaire, le cher Docteur Manfred Weber, celles qui les composent. à tous les Représentants Permanents des Etats Membres et à de nombreux Ambassadeurs accrédités auprès de l’Union, car il me semblait utile de profiter de ma lettre d’accompa- gnement pour relever quelques points mentionnés dans le Document et qui rejoignent les préoccupations de l’Union Européenne.

Permettez-moi d’en citer quelques-uns

- Les vrais enseignements des religions invitent à la paix et à la fraternité ; - La liberté de croyance, de pensée, d’expression et d’action est un droit de toute per- sonne humaine ; - La culture du dialogue et de la tolérance aide à réduire les problèmes économiques, sociaux, politiques et environnementaux ; - Le terrorisme n’est pas dû à la religion et il est nécessaire d’interrompre le soutien aux mouvements terroristes ; - Le concept de citoyenneté se base sur l’égalité des droits et des devoirs ; - La relation entre l’Occident et l’Orient est une indispensable et réciproque nécessité ; - La reconnaissance du droit de la femme à l’instruction, au travail et à l’exercice de ses droits politiques est nécessaire ; - La défense des droits fondamentaux des enfants est un devoir; - La protection des personnes âgées, des faibles, des handicapés est un devoir.

En conclusion, je désirerais mentionner une préoccupation que Son Excellence Monsieur l ‘Ambassadeur des Emirats Arabes Unis Mohamed Issa Abushabab et moi-même parta- geons, il convient d’initier un dialogue à tous les niveaux institutionnels et communau- taires, tant au sein de la société européenne afin que la présence de la religion musulmane ne soit pas considérée avec crainte, qu’au sein des sociétés du Moyen-Orient et du Monde arabe afin que les communautés chrétiennes puissent continuer à y être présentes comme 18 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 19

H.E. Mohamed Issa Abushabab, Peninsula, the first ever by a pontiff. Pope Francis and Grand Imam Ahmed El-Tayeb of Al- Azhar, sent a clear message to the world by jointly signing this Document and promoting its universal principles of openness, tolerance, and cooperation. This type of respectful engagement Ambassador, United Arab Emirates to Belgium, Luxembourg is just one more example of the principles shared by the UAE and the EPP, and underlines and the EU our commitment to work with the European Union in order to promote the values set forth in the Document.

Distinguished guests, there is much more to be done in the name of fostering harmony between different communities of faith. Rabbi Bruce Lustig, a member of the Higher Committee on , Ladies and Gentlemen, Distinguished Guests, Human Fraternity, described the Document as a “watershed, so inclusive, so powerful, and so important in its message of hope and the responsibility of all people of the human family.” The I am honored to be included in the opening session of today’s event. Document is indeed a powerful and invaluable framework, and that is why I look forward I would like to thank the two co-chairs of the EPP’s Working Group on Intercultural and to our discussions on its origins, principles, and goals, that we may better understand its place Religious Dialogue, MEP Jan Olbrycht and MEP György Hölvényi for their initiative in in our world. organizing this important gathering. The EPP’s recognition of the important role that reli- gious institutions can play in our societies to promote peace and cultural harmony, is to be I am especially pleased to see that we have members of the Higher Committee on Human commended. Fraternity joining us today, including the Committee’s Chairman, His Cardinal Ayuso Guixot. Theirs is an important responsibility: to ensure that the principles set out in Dialogue between different religions and cultures is essential, if we are to realize the many op- the Document are translated into action.To this end, in Abu Dhabi, work has begun on the portunities for learning and growth that our diverse communities offer each other. The UAE is Abrahamic Family House to bring together the three Abrahamic religions in one place, around firmly committed to fostering these kinds of exchanges and we have embraced cultural diversity three houses of worship – a church, a , and a mosque. This will be a monument to as a core value of our nation – a nation in which a population of over 200 nationalities with the ideals set out in the Document, and more importantly, it will be a gathering place for these many religions live side by side in peace and harmony. To advance openness and tolerance in communities to share and learn from each other. our own society and internationally, the UAE Government has taken a number of important initiatives over the years. Most notably, we have appointed the world’s first Ministers of Tole- Against this backdrop, each of us should ask ourselves what we can do in our various roles rance, to ensure that the issue remains at the heart of all of our policies. We have also opened to promote the principles of the document. How can we design and support new initiatives an International Institute for Tolerance in , and to realize the Document’s aims? How do we overcome the practical challenges that we may organize and host the annual World Tolerance Summit. nd as you just heard from face with its implementation? And in the context of our meeting here today, how do we dee- Lebeaupain, the UAE designated 2019 the Year of Tolerance. This was done to provide a pen ties with and between faith communities here in Europe and beyond? As mentioned by framework for launching many initiatives in this field. Initiatives that are in addition to the Monsignor…these are questions that preoccupy us. These are all important questions for us to many steps the UAE has taken to enable our youth and empower women. consider. By asking ourselves these questions and taking action, we can ensure that this docu- We know that we are on the right path because for eight years running, the annual Arab Youth ment and its principles do not remain confined to the aspirational realm, but instead lead us survey has confirmed that Arab Youth across the region see the UAE as a model to be emulated. to a more stable, tolerant and peaceful world.

More recently, the Document on Human Fraternity for World Peace and Living Together, Once again, its a privilege to be here with you today as we work on these noble aims. signed in Abu Dhabi in February 2019, has become an important part of the UAE’s pro- motion of intercultural and interreligious dialogue. Therefore, we very much welcome the I thank you and look for forward to our discussions. initiative of the EPP to organize this event, and its focus on this important document. It was a great privilege for the UAE to host Pope Francis on his historic visit to the Arabian 20 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 21

Mairead McGuinness • Third, it has been adopted in a very courageous manner by two of the highest theological authorities in the Christian and in the Muslim worlds. MEP, First Vice-president of the European Parliament, Res- ponsible for the Parliament´s dialogue with churches, reli- • Many elements of this declaration are relevant for the work of the European institutions. gions and non-confessional organisations (Article 17 TFEU) When it says that “the adoption of a culture of dialogue as the path, mutual cooperation as the code of conduct and reciprocal understanding as the method and the standard”, these are also values at the core of European integration.

• It is a great honour to take part in this event today. • And both Pope Francis and Grand Imam Ahmad Al-Tayyeb insist on the value of Hu- man Fraternity - as a transcendental value - a word we don’t find in the treaties of the • It is also a great responsibility as this declaration on Human Fraternity is one of theolo- EU but we could find in the treaties. gical and historical importance. • Many of the values here are also European values. The declaration reaffirms in very • Having this meeting today, with high theological Muslim and Christian authorities, is strong words the necessary solidarity with the poorer, the rights of women and the bene- a privilege and there is no better place than this Maronite monastery, as Christians from fits it will bring in the dialogue with non-believers. And it is good that these rights and Lebanon have - for centuries - lived in good relations with their Muslim neighbours. values are reaffirmed by the highest theological authorities.

• In the context of ill-portrayed difficulties between major religions - we see it everyday on • The living fraternity between Pope Francis and Grand Imam Ahmad Al-Tayyeb in this our screens -, this declaration is a living example of faith deeply rooted both in theology declaration is an invitation to dialogue - and dialogue can sometimes be difficult. and in our contemporary world. • Nevertheless, there is no peaceful alternative to dialogue and the value of Human fra- • In my view, it is truly historical for at least three reasons: ternity is the reason why the other needs to be respected in his or her convictions and believes. • First, it does not shy from some of the most pressing and difficult issues of our times like wars, conflicts, inequalities, environmental degradation or general loss of meaning. In • In my responsibilities as Vice President conducting the Article 17 dialogue with Churches, face of these issues, it recalls the priority of the less privileged as well as provides moral religious and philosophical organisations, I witness the difficulties but also the fruits of guidance. this dialogue over the past two years.

• Second, it has been adopted in one of the most conflictual regions of the world, where • This is why it is a truly historical document but not to be stored in libraries, but to be tolerance is a small light difficult to protect from strong winds and I salute here the work used and lived as an example of what everyone can do in and outside politics. of the United Arab Emirates in this field. 22 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 23

12 DÉCEMBRE 2019 Comme vous le savez, j’ai eu le privilège d’assister personnellement à un événement que Waterloo, Monastère de saint Charbel beaucoup ont qualifié d’ « historique » dont, j’en suis sûr, la portée ne vous a pas échap- pée. Je veux parler de la signature du Document sur la fraternité humaine pour la paix Groupe PPE de dialogue avec les Églises et les Institu- mondiale et la coexistence commune par le pape François et le Grand Imam d’al-Azhar. tions religieuses Survenue à la surprise générale à Abu Dhabi, le 4 février de cette année, ce document représente une étape importante sur la voie du dialogue interreligieux. « RÉFLEXIONS AUTOUR DE LA DÉCLARATION Avant de vous dire pourquoi et comment nous pouvons remercier publiquement le pape D’ ABU DHABI » François pour l’impulsion nouvelle que donne ce Document au dialogue interreligieux, H.E. Cardinal Miguel Àngel Ayuso Guixot, President of j’aimerais avant tout évoquer devant vous quelques raisons de la place que nous devons ac- the Pontifical Council for Interreligious Dialogue corder à ce texte et pourquoi il s’affirme avec autant de force dans la démarche particulière de la Mission de l’Église.

1. Dans la mission de l’Église Mesdames et Messieurs les députés, L’Église n’a d’autre mission que de conduire les hommes vers Dieu pour qu’ils soient éclairés par la lumière du Christ ressuscité et qu’ils bénéficient de ses dons de grâce en tous Monseigneur, les domaines de la condition humaine. Chers amis, La conviction de l’Église est qu’il existe un dialogue entre l’homme et Dieu. Il se fonde sur l’alliance faite par Dieu avec tous les peuples au début de la Création (Ge, C’est pour moi un motif de joie et un privilège de vous rencontrer aujourd’hui, ici, au 1-11), sur l’appartenance de tous les hommes à une seule famille humaine, ultime desti- Monastère maronite de Saint Charbel, tout près de Bruxelles. J’ai accepté bien volontiers, nataire du Royaume de Dieu annoncé par Jésus-Christ. grâce aux bons offices de Mgr Alain Lebeaupin, l’invitation des députés européens Jan Olbrycht et Gyorgy Holvenyi à intervenir lors de cette session de travail et de réflexion du L’homme, dans le quotidien de sa vie comme dans l’engagement plus profond dans ses Groupe PPE de dialogue avec les Églises et les Institutions religieuses. Au-delà des formes propres traditions religieuses trouve d’immenses richesses spirituelles. Elles supposent un différentes des orientations politiques et des mandats démocratiques, nous pouvons dire attachement sincère à sa propre identité religieuse ainsi qu’un grand respect des valeurs que nous nous inscrivons aujourd’hui dans une démarche de bonne volonté de dialogue qu’elles contiennent. Et c’est bien dans le creuset de ces valeurs spirituelles que naissent avec les Églises et les Institutions religieuses. l’estime et le respect partagés parmi ceux qui se professent d’une autre religion. 24 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 25

Dans l’encyclique Ecclesiam suam (ES, n. 112), le saint pape Paul VI avait déjà tracé En effet, à travers le dialogue, il ne s’agit pas de sacrifier la mission de l’Église sur l’autel • « L’Église ne rejette rien de ce qui est vrai et saint dans ces religions [ce qui signifie 3. Un document nouveau avec une détermination surprenante la ligne à suivre : « Nous ne voulons pas refuser laïc du « vivre-ensemble » ni de chercher à fédérer les bonnes intentions de chacun autour d’une part qu’il y a du vrai et du saint dans les religions et d’autre part que tout n’est de reconnaître avec respect les valeurs spirituelles et morales des différentes confessions pas vrai ni saint dans toutes les religions]. Le Document sur la Fraternité humaine pour la paix mondiale et la coexistence commune religieuses non chrétiennes ; nous voulons avec elles promouvoir et défendre les idéaux d’un pouvoir quel qu’il soit. Et si l’Église ne se veut pas plus proche de l’homme religieux • Elle considère avec un respect sincère ces manières d’agir et de vivre, ces règles et ces manifeste d’emblée cette même intention « socio-culturelle », voire « sociale » – au sens … un dialogue de notre part est possible et nous ne manquerons pas de l’offrir là où, que de l’homme athée, nous voyons bien que l’homme d’aujourd’hui cherche à étancher doctrines [on notera que les manières d’agir et de vivre, qui sont celles de la rencontre large – comme résultante d’un engagement « spirituel ». dans un respect réciproque et loyal, il sera accepté avec bienveillance ». sa soif de spirituel dans toute sorte de choses: l’art, la politique, l’engagement humanitaire existentielle la plus ordinaire, sont placées avant les règles et les doctrines, qui relèvent Le texte est dans la droite ligne de Nostra Aetate. Bien plus, trois concepts-clé, qui appar- etc… ce sont autant de quêtes d’absolus. d’un approfondissement qui vient en second] tiennent totalement à Nostra Aetate, se répondent entre eux dès la première page : C’est d’ailleurs autour de ce sens « d’une valeur transcendante », comme le déclare le pape • qui, quoiqu’elles diffèrent beaucoup de ce qu’elle-même tient et propose [la différence François et l’imam al-Tayyeb en avant-propos, que naît le désir d’éteindre les maux qui, Ces tensions vers l’absolu, sont-elles suffisantes pour être les raisons de la fraternité hu- est ici soulignée], • « le bien » [ce que nous entendons partager], hélas toujours récurrents, minent la paix et détruisent la famille humaine. maine et de la coexistence commune que l’Église peut promouvoir ? • cependant apportent souvent [ce qui veut dire ni jamais ni toujours] • « la charité » [la règle de l’amour fraternel] Paul VI, encore, esquissait le programme de son pontificat et écrivait que la mission de 2. Sous le sceau du Concile • un rayon de la vérité qui illumine tous les hommes [selon une expression que l’on • et « la paix » [la condition et la manifestation de notre libre coexistence]. l’Église aujourd’hui s’appelle le dialogue. Oui, l’Église veut découvrir et vivre les valeurs de trouve chez plusieurs Pères de l’Église, notamment saint Irénée]. la justice et de la paix pour mieux témoigner de la plénitude de la vérité et de la vie, qu’en Avant d’y répondre, je voudrais encore revenir sur le Document sur la Fraternité Tout ceci a sa source, comme l’affirment ensemble les deux signataires, dans « l’amour pour • Toutefois elle annonce, et elle est tenue d’annoncer sans cesse [cette insistance sur tant que chrétiens, nous contemplons et recevons de Jésus. humaine pour bien le situer dans le cadre de l’évolution du dialogue interreligieux tel que le Dieu unique » et c’est « au nom de Dieu et de l’homme » que les deux s’expriment. Dieu l’annonce est également à relever] le promeut l’Église depuis le Concile Vatican II. a créé l’homme [c’est une affirmation de foi] et c’est de ce fondement que partent toutes les À ce propos, il faut faire attention à un écueil récurrent : le dialogue qu’entend • le Christ qui est « la voie, la vérité et la vie » [les mots sont de l’Évangile de saint considérations successives du Document. l’Église n’est pas tant lié à une théorie plus ou moins socio-politique du fait religieux qu’à Je m’inscris sans hésiter à la suite du Saint Père lorsqu’il a déclaré lors de la conférence de Jean 14, 6] en qui les hommes doivent trouver la plénitude de la vie religieuse et en la réflexion théologique et pastorale sur sa propre mission. Celle, justement, que je viens presse sur le vol de retour d’Abou Dhabi : « du point de vue catholique, le document ne qui Dieu s’est réconcilié toutes choses [on note ici les deux façons de désigner la réalité L’unicité de Dieu ainsi déclarée, présente tant dans le christianisme qu’au sein de l’islam, de vous rappeler. Aussi, on peut dire que l’Église ne dissimule en aucun cas les finalités de s’est pas éloigné d’un millimètre de Vatican II. Il est même cité, parfois. Le document a été du Christ : à partir de l’expérience religieuse de l’humanité et à partir de l’œuvre n’épuise cependant pas l’absolu des monothéismes et, nous le savons, est bien souvent source sa mission. rédigé dans l’esprit de Vatican II1 ». salvifique de Dieu, dont le Christ est la récapitulation]. de confusion et de « politiques d’intégrisme et de division ». En effet, l’absolu de Dieu est souvent confondu avec l’absolu de certaines institutions religieuses. Le pape et le grand • C’est pourquoi elle exhorte ses fils pour que, avec prudence et charité, par le dia- Elle en sait néanmoins les difficultés lorsqu’elle agit à travers le dialogue avec les diverses Il convient donc de relire rapidement un passage d’un texte particulièrement important imam ont su éviter cette confusion car l’absolutisme d’une institution religieuse en tant logue et par la coopération, et tout en témoignant de la foi et de la vie chrétienne religions. Les contours du dialogue peuvent du reste apparaître incertains. Il a fallu son- du Concile qui est quelque sorte la feuille de route du dialogue interreligieux, à savoir, la qu’institution n’est raisonnablement pas défendable. [on remarque ici les précautions prises et le fait que le dialogue ne va pas sans des ger, surtout depuis le Concile Vatican II, à un développement « autre » afin de lever les Déclaration Nostra Aetate. activités ensemble, des coopérations, ils reconnaissent, préservent et fassent progresser obstacles qui se présentaient – et qui se présentent – nombreux su le chemin de la Mission Je dirais que cela relève de « priorités » mal ordonnées dans l’espace et dans le temps. « les valeurs spirituelles, morales et socio-culturelles qui se trouvent dans ces religions ». de l’Église et l’Annonce de l’Évangile. Je ne vous citerai qu’un passage clé de cette déclaration conciliaire, le dernier paragraphe Il faut donner la priorité au temps — comme le dit le pape François dans l’exhortation du point 2 (NA, n. 2). Il me semble important pour mieux saisir l’enracinement conci- apostolique Evangelii Gaudium (EG, n. 223) — [car si] l’activité socio-politique consiste liaire du Document d’Abu Dhabi : à privilégier les espaces de pouvoir plutôt que les temps des processus […] l’espace conduit à devenir fou pour tout résoudre dans le moment présent, pour tenter de prendre possession Note 1. Conférence de Presse du Saint Père dans le vol de retour d’Abu Dhabi, 5 février 2019 26 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 27

de tous les espaces de pouvoir et d’auto-affirmation […] Donner la priorité au temps c’est • Cesser d’utiliser le nom de Dieu pour justifier le meurtre ; Je ne saurais taire les catégories de personnes auxquelles s’adresse avec le plus de véhémence • la connaissance réciproque comme méthode et critère » [comme pour la Nostra Ae- s’occuper d’initier des processus plutôt que de posséder des espaces ». le Document. Elles ne sont pas anodines. Elles constituent l’exact contraire de celles dont tate, la conduite de vie précède le choix et la connaissance doctrinale]. • Condamner le terrorisme et ne pas l’encourager, surtout du point de vue économique. le Document se fait la voix : « à tout homme fortuné et aisé », à « une minorité de riches De la Cité de Dieu d’Augustin à « l’esprit d’Assise » de Jean-Paul II, en passant • Revendiquer le pluralisme culturel et religieux : cela est digne d’attention, le Docu- » [oui, nous !]. Ceci pour nous rappeler pourquoi nous ne voyons pas, pourquoi nous ne Comme je vous l’ai dit au début, le Document sur la fraternité humaine représente un par les affirmations fortes du pape Benoît XVI sur la nécessité d’un « dialogue de charité ment accorde au pluralisme une légitimation sociale, populaire — au sens noble du voulons pas voir, à notre époque surmédiatisée, toutes ces personnes en détresse. jalon sur la voie du dialogue interreligieux. Le jalon est juste cela: un point en cours de en vérité », les appels à l’unicité de la Création et l’unité de la famille humaine ne sont pas terme — et historique. route, ni le début, ni la fin. nouveaux. Ces deux fondements, « unicité de Dieu » et « unité de la famille humaine », vous Nous ne devons pas nous y tromper, ces immenses défis placent toutes les personnes qui en conviendrez avec moi, pose à nouveau un objectif commun temporel dans un champ veulent se reconnaitre dans ce Document aux avant-postes de la liberté, notre liberté. À Vous le voyez, le pouvoir de la rencontre entre deux hommes – et par extension à historique désormais bien labouré. • Il n’élude pas non plus la question de l’égalité et des droits. En effet, l’affirmation cet égard, le passage sur la liberté me semble particulièrement significatif car il est aussi toutes les femmes et tous les hommes — se révèlera à la fin toujours infiniment supérieur positive de la « pleine citoyenneté » met en garde contre l’emploi du terme de « mino- celui où les deux signataires situent les nouvelles consciences féminines, pour lesquelles ils face à l’intolérance et à la haine. Mais voilà, nous avons sous les yeux le temps présent : le pape et le grand imam rités ». C’est là un élément de droit très important par rapport à des interprétations revendiquent la « diversité » qui prend sa source dans [nous y revenons encore] la « Sagesse n’hésitent pas à dénoncer les maux de notre société, sa déshumanisation, la propension au rigoristes qui nient l’égale dignité de peuples ou de groupes entiers de personnes. divine (qui) est l’origine dont découle le droit à la liberté ». Je forme le vœu que vous tous ici ce soir, responsables à divers degré et dans divers do- matérialisme individuel, l’anesthésie de la conscience individuelle et collective, les déséqui- maines de la vie sociale et civile, entendiez ce que vous disent le pape et l’imam d’Al-Azhar. libres dans la répartition de la richesse : bref, autant de « signaux d’une troisième guerre L’interdépendance revendiquée par les deux leaders religieux a pour objectif la paix Conclusion Je vous remercie. mondiale par morceaux2 » — comme François l’a souvent rappelé — qui se livre plus [le mot de « paix » est d’ailleurs dans le titre même du Document]. Cela pourrait, au de- ou moins sournoisement dans le monde. Ils nous indiquent que les religions, les religions meurant, paraitre étrange car on pourrait penser que la paix relève de l’action de quelques Avant de conclure, j’aimerais poser une autre remarque qui a son importance : ce Miguel Ángel card. Ayuso Guixot authentiques, ont une responsabilité positive et dynamique vis-à-vis de cela car elles pro- organisations internationales: non, la paix est en ultime analyse une invitation commune dialogue entre l’Église catholique et Al-Azhar permet d’emblée de contourner la très subtile meuvent des valeurs comme l’éthique, la solidarité, l’amour du prochain, des valeurs aptes à croire en Dieu. dévaluation de l’autre qui bien souvent conduit à s’opposer et, ainsi, à refuser le dialogue. à diffuser la culture de la tolérance et de la paix. Il y a là, me semble-t-il, l’un des plus grands défis d’aujourd’hui ainsi qu’un défi intime du L’Église a le droit de parler et Al-Azhar aussi. Al-Azhar n’est pas tout l’islam, mais une Nous comprenons alors mieux le caractère tragique de la haine quand tous les signaux pape François : l’homme ne nie même plus Dieu mais semble se contenter d’un athéisme institution de l’islam sunnite très prestigieuse qui, portant en elle le cours bimillénaire de nous renvoient à l’isolement communautariste, aux solitudes extrémistes et individuelles, pragmatique qui fait comme si Dieu n’existait pas. Or, comme il l’a dit au tout début de l’histoire, a, comme l’Église catholique, une voix légitime à faire entendre dans le monde. à cette nouvelle « géopolitique du chaos » qui tente de s’organiser dans une toute autre son pontificat : « celui qui est en chemin vers Dieu ne peut pas ne pas transmettre la paix, 3 direction que celle de l’éthique communément acceptée. celui qui construit la paix ne peut pas ne pas se rapprocher de Dieu ». Je souhaiterais terminer avec l’affirmation fondamentale qui est posée au terme du Document sur la Fraternité humaine. Le pape et le Grand Imam : Le Document désigne de manière concrète et courageuse les problèmes urgents de notre • De là, le Document met alors en évidence les plus importantes questions de défense et temps: de protection de la vie [sur lesquelles je ne m’attarderais pas aujourd’hui]. • « déclarent adopter la culture du dialogue comme chemin [rien n’est acquis dans une • Il s’en appelle au respect intégral de la dignité des plus faibles ou des plus affaiblis : la démarche existentielle]; famille, les femmes et les enfants, les exclus, les exilés. • la collaboration commune comme conduite [c’est là le pragmatisme du texte]; Note 2.Conférence de Presse du Saint Père dans le vol de retour d’Abu Dhabi, 5 février 2019. Note 3. Angélus, Place Saint-Pierre, 1er janvier 2011. 28 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 29

Dr Sheikh Abdel Meneem Fouad

Representative of Sheikh Ahmed El Tayeb, Grand Imam of Al Azhar and Dean of the Faculty of Islamic Science of Al Azhar University 30 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 31

text was read by: Mr Jean Maher, President of the Franco-Egyptian Organization for Human Rights 32 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 33

Fr. Manuel BARRIOS PRIETO, doing so, sincerely and intelligently, brings us halfway closer to the solution. We all strive for freedom, we all want to unshackle ourselves from the yoke of history. General Secretary, Commission of the Bishops’ Conferences of Let me share a personal anecdote. For a long time now, I have been pondering and searching references of the word “Truth” in Biblical and rabbinical references. What I the EU (COMECE) found was that - almost always - the word is used as a synonym of: sustainability, loyalty, the everlasting. Let me give you a few examples:

When the speaks of the attributes of God, it says: Erech Apaim verav Chesed Veemet Religion is “the search engine of the self”, a perspective that allows many of us to make “Slow to anger, abounding in kindness and faithfulness”. The latter should be interpreted sense of our world. In our Abrahamic family, it was our forefather Abraham who taught as trust that just behaviors would be rewarded and that we would be held accountable for us that there is so much to be found beyond the comfort of our homes, the security of the our moral failures. nation or ideology of the creed we were born into. Abraham dared to ask challenging ques- tions and strove to understand that there was something greater than all of us. In the book of Esther: Mordechai and Queen Esther sent letters to recount the defeat of Haman. In the end of the book it calls their message as: Divrei Shalom Veemet (“Words The relates that his questions were not taken lightly. Challenging authority and of peace and truth”) Does this mean that the story is actually true? The correct translation the status-quo was severely punished, but Abraham didn’t just look for comfort and stabi- would be: Words of everlasting peace. The book is saying that this treaty, signed with the lity, he dared to listen to that voice, the call of God to «Go forth from your land and from ring of the Persian king, should end the conflict and open an era of lasting peace. your birthplace and from your father’s house, to the land that I will show you (“Lech lecha meartzecha, mimoladtecha umibeit abicha.”) This is the call that brings us together today. Every morning in our prayers, we use the words: Emet Veyatziv (“True and stable and We are daring to ask what we can do differently so the world of tomorrow can become a correct this is to us”). At night we say: Emet Veemuna kol zot, again as synonyms, “truth bit more peaceful? How can we, for once, bring awareness that the divine image is not and faithfulness all this is to us...” I wonder if this can present a little window for us to reflected in the success of my own group but in the face and heart of each and every human understand how each group viewed itself as the guardian of the truth. being? To follow the tradition of Abraham one must go beyond maintaining institutions that praise him: it means doing what Abraham did and honoring him by following his There is a clear perceived tribal supremacy in each one of the religious groups. It goes along example. the lines of: “If I am right you must be wrong, or only my way is the only right way…” Would it be possible to keep preserving our truth without losing sight of its outcomes? If we There is an old Jewish saying that “Understanding the disease is half of the cure.” If we give room to each other’s perceptions, we can achieve sustainability for all of us. It can in truly want to develop a better coexistence between groups of humans, we have to assess the fact lead us to an Emet Veshalom – “everlasting peace.” past shortcomings honestly and wisely, and learn from our mistakes. Understanding past (Note that both words Emet and Shalom are names which are attributed to God (in problems may require courage of Abrahamic proportions, but the good news is that just by all Abrahamic traditions). It is the manifestation of God which enlightens us to reach a 34 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 35

compromise. The considers compromise to be greater than justice, as both sides are he necessity was also stressed to safeguard Syria’s cultural and religious diversity, while “all those that have institutional responsibilities to put human rights at the center of all These are just some examples showing the type of work carried out by COMECE, and how heard and their concerns considered) supporting reconstruction of infrastructures and the renewal of life in the country in order policies”. 2 COMECE regularly contributes to the human rights debate at EU level. It the Social Doctrine of the Church has enormous potential to enhance solidarity among to allow people to remain or voluntary return to their homeland. actively participated in the draft process of the EU Guidelines on Freedom of Reli- human beings and create just and fair societies on the basis of a sound protection and pro- 1. Migration & Anti-Trafficking policies gion or Belief and demanded the protection of all its dimensions, including the public motion of the common dignity of persons and families. Now we also have this important 3. Development policy and collective ones, and their appropriate implementation in all cases. document of human fraternity. COMECE will continue with its mission, translating the Pope Francis calls us to welcome, protect, promote and integrate migrants and principles and orientations of this agreed document into the language of Law and Politics refugees from different faiths and cultural backgrounds. In line with this, COMECE Lack of development in societies is due to multiple reasons, among others, unequitable ac- COMECE has also condemned the criminalization of male circumcision, as a vio- so that they can be implemented with concrete policies in the European Union. supports the recognition of the human dignity of all and the fraternal treatment of those cess to primary goods and services, violence and corruption. Underdevelopment brings po- lation of fundamental rights, in relation to certain legislatives trends in some European who come to Europe, independently of their legal status. The same applies to the fight verty and suffering, injustice and violence. Individuals, families and people are entitledto countries. A particular attention is paid to religious freedom, that includes the protection Thank you very much for your attention. against any form of trafficking in human beings. As Pope Francis stated: “Fraternity a sustainable and integral human development (that means for “each” person, and of individual conscience. It is very good that the Abu Dhabi document on human fra- is established here at the roots of our common humanity, as ‘a vocation contained in God’s for “the whole” person), with the support of those that have the means to do so, but shif- ternity opens the way to go beyond the concept of tolerance towards the recognition of the plan of creation’. This tells us that all persons have equal dignity and that no one can be a ting from development assistance in a donor-recipient relationship towards a development fundament right of religious freedom, which, as Pope Benedict XVI said, is “the road to master or slave of others.” 1’. A few days ago, COMECE co-organized a Conference at the cooperation based on a fair and mutually beneficial partnership. This was a key mes- peace”. In the Abu Dhabi document it is said that “freedom is a right of every person: each European Parliament on “Trafficking in human beings: five years after the joint declara- sage in the COMECE contribution to the on-going debate on the EU-ACP negotiations. individual enjoys the freedom of belief, thought, expression and action”. tion of religious leaders against modern slavery”, that gathered Catholic, Anglican, Jewish, Buddhist, Orthodox and Muslim representatives. 4. Environmental policy A central point of the defense of the equal dignity for every human being is also the pro- motion of full citizenship for all, and the fight against discrimination. COMECE 2. Humanitarian policy The protection of the Creation as a common home of the human family and the promotion works in different topics in this area to promote inclusive societies, inside, but also outside of an integral human ecology has been reinforced in the Church practice, especially after the EU. Principles of humanitarian action, such as humanity, neutrality, impartiality or the publication of the encyclical of Pope Francis Laudato Si’. In November 2015, COME- independence aim at safeguarding a fair access of people in need to immediate assistance CE published its Report on climate protection, with some guidelines for orientation and We welcome, therefore, that in this document it is said that “the concept of citizenship is provided by humanitarian actors in emergency situations. In this regard, as an example of action, calling for “responsibility, adaptation and moderation”. based on the equality of rights and duties, under which all enjoy justice. It is therefore cru- our work in promoting this approach, COMECE co-organised in April 2019, along with cial to establish in our societies the concept of full citizenship and reject the discriminatory the EPP Intercultural and Interreligious Dialogue Group and some ecumenical partners, 5. Human rights use of the term minorities which engenders feelings of isolation and inferiority”. a conference at the European Parliament, entitled “The next day in Syria: a path towards the resilience of Syrian people”, urging the EU to help Syrian people to overcome their The protection of human rights, as the genuine expression of the true requirements of immediate humanitarian needs and to promote their long-term resilience. T the transcendent human dignity, is of high concern for COMECE. Pope Francis asked

Note 2. Message to participants at the International Conference “Human Rights in the Contemporary World: Achievements, Omissions, Negations”, Rome, 10 December 2018.

Note 1. Interreligous Meeting in the United Arab Emirates, Address of Pope Francis, 4 February 2019 36 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 37

Reverend Canon Andrew Thompson, A) The founding of the Ministry of Tolerance. Focus that tolerance as a value is taught as well as caught. Champions of Tolerance curriculum, corporate standards, anti-discri- Chaplain of St Andrew’s Anglican Church in Abu Dhabi mination law.

B) Th e Mary Mother of Mosque. Next to the churches and promotes the statement that Emirati Islam is one who embraces co-existence and neighbourliness.

1) Opening remarks – Thanks C) Th e Louvre – the chamber of the book. Recent donation of a Torah.

2) The Human Fraternity (HF) document awakened in me a memory from my Islamic D) Special Olympics – raising awareness of the disabled known as people of determination studies of the Medina Constitution or Charter in which the Prophet drew up a cove- in the UAE. nant between the different religious factions living in Medina. It was written in the context of conflict and the goal was to promote peace by agreeing in part - shared values E) The highest proportion of women in the Federal Cabinet. based in religion. The document too is an early example of a commitment to pluralism with a clear call for religious freedom to be respected. The Charter was agreed by the F) Promoting conferences around the world which showcase their model as one to be emu- different communities of Medina and laid the groundwork in the prophet’s time for the lated – especially in the – Forum for Peace. beginning of a larger society co-existing together. I see parallels with the HF Document. G) Th e Papal Visit – highlighted that thousands of Catholics live and work in an Islamic 3) The HF Document emerged against a backdrop of global trends of intolerance and nation without persecution. conflict. The plight of the poor, refugees, women, orphans, disabled and elderly leads to a call for people of faith (especially Muslims and Catholics) to push back against these H) The Abrahamic House of Fraternity Project. A mosque, church and synagogue built trends by promoting authentic religion which embraces the values of the family, allows side by side with a residential neighbourhood of imam, and rabbi meeting in a freedom, justice and mercy, dialogue and education, the protection of the religious fourth neutral meeting space to promote interfaith relations. other, a rejection of violence in all forms. It ends with a pledge to promote these values across the globe. 5) The HF document is a call for other communities and nations to join in their pledge to promote hope for the world. An invitation which I am proud to accept and do my part 4) Th e question I have been asked today is ‘’Are the values of the HF document lived in today in highlighting this movement. the UAE itself? This is an important question as the UAE is inextricably bound up with this project having sponsored and hosted the signing between HH Pope Francis and the Grand Imam of Al Azhar, Ahmed Al Tayeb. My short answer is yes. Space does not allow me to give a comprehensive answer so I will highlight 7 Iconic state- ments which give substance to the HF as a lived document in the UAE. (a number reflecting the number of emirates which comprise the UAE). 38 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 39

Fr. Enzo Fortunato OFM Conv, > Un terzo passaggio, il 6 maggio 2001, quando papa Giovanni Paolo II visita a Da- masco, in Siria, la Grande Moschea degli Omayyadi, ricca di storia religiosa. La prima Director of the Press Office of the Sacro Convento di Assisi, volta per un Papa. Italy > Quarto momento: Benedetto XVI e il discorso a Ratisbona , il 12 settembre 2006. Il momento più difficile, e per certi aspetti drammatico - anche per le violenze scoppiate in alcune parti del mondo contro i cattolici - nei rapporti tra Vaticano e Islam. Un discorso basato sul rapporto tra fede e ragione, duramente attaccato da significativi “Human Fraternity for World Peace and Living Together” (12 December 2019) ambienti musulmani e da esponenti della cultura laica. Critiche che portarono a varie Discorso Padre Enzo Fortunato (Bozza) precisazioni, e lo stesso Papa ne parlerà in più occasioni per chiarire. Nel discorso di Ratisbona, infatti Ratzinger vuole dare un contributo al dialogo tra le religioni, tra fede «Camminare insieme», andare avanti con coraggio, dinamismo, costruendo rapporti e e ragione, per evitare la chiusura fondamentalista che rischia di portare alla violenza: relazioni che ti accompagnano, appunto insieme. Quante volte abbiamo ascoltato papa «Solo così diventiamo anche capaci di un vero dialogo delle culture e delle religioni, di Francesco indicarci questa direzione, con fiducia, perdonando e amando. «L’amore di cui abbiamo urgente bisogno». Cristo ci spinge» scriveva san Paolo. E il papa è uno straordinario testimone di questa realtà cristiana. Nel crocevia delle sfide mondiali, delle incertezze come dei segni luminosi > Quinta tappa di questo avvicinamento: la dichiarazione di Abu Dhabi . Data storica: 4 di speranza, il Papa alla guida della Chiesa cattolica universale e del suo popolo, 800 anni febbraio 2019, qualcosa di davvero unico per il dialogo cristiano-islamico. Ed è proprio dopo san Francesco, ripropone la strada tracciata dal Vangelo, come via di pace, fraternità su questa - almeno per il momento - ultima tappa di avvicinamento tra le due fedi, che e futuro per l’umanità. Recuperando, in modo nuovo e con realismo storico, il rinnova- voglio soffermarmi. Il fiume della storia quel giorno, lo scorso 4 febbraio, si è fermato mento del Concilio Vaticano II. Un rinnovamento che passa dalla spiritualità del dialogo per una bonifica profonda, per raccogliere anche tutti i rivolu luminosi e puliti di questo , della pace e del bene comune, del “non fare agli altri quello che non vorresti fosse fatto cammino, nell’ottocentesimo anniversario dell’incontro tra san Francesco e il Sultano. a te” , quella che può orientare più costruttivamente alla soluzione dei conflitti con una Questa volta c’è un papa che si chiama Francesco. Tocca a lui muovere dalla tradizione proposta di cammino dinamico e dalle porte aperte. Ma andiamo con ordine. A mio avvi- cristiana più dinamica ed evangelica. In questa ricerca, papa Bergoglio è sostenuto dal so sono 5 le tappe fondamentali nel percorso di avvicinamento tra cristiani e musulmani. leader islamico che con lui ha firmato il documento, Ahmad Muhammad Al-Tayyb, Grande Imam dell’Università sunnita di Al-Azhar del Cairo, una delle realtà religiose > Impossibile non partire da 800 anni fa, con l’ incontro tra san Francesco e il Sultano . più ascoltate tra i musulmani di diverse sensibilità. Il documento segna un nuovo inizio di fraternità. Una fraternità frutto di un incontro vero perché nasce dalla fede comune > Un secondo momento di rinnovamento, è il Concilio Vaticano II , in particolare con nel Dio unico della misericordia, nel Dio di Abramo. Le prime parole della Dichiara- la dichiarazione “Nostra Aetate” del 28 ottobre 1965, firmata da Paolo VI e dai Padri zione entrano infatti subito nel cuore di questa fraternità: «La fede porta il credente a del Concilio: un atto che proietta la Chiesa cattolica in un dialogo inedito, universale, vedere nell’altro un fratello da sostenere e da amare. Dalla fede in Dio, che ha creato aperto alle altre religioni. Un paragrafo dedicato all’Islam, breve ma significativo. Una l’universo, le creature e tutti gli esseri umani - uguali per la Sua misericordia - il cre- svolta spirituale, sociale, culturale, evangelica: ci sono elementi di verità e santità anche dente è chiamato a esprimere questa fratellanza umana, salvaguardando il creato e tutto nelle altre religioni l’universo e sostenendo ogni persona, specialmente le più bisognose e povere». Non c’è 40 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 41

alternativa alla civiltà dell’incontro. E per evitare che si affermi l’inciviltà dello scontro, la Dichiarazione punta sui giovani che possono crescere come alberi e creare “ossigeno” per il mondo della fraternità, trasformando l’anidride carbonica dell’odio. Una “egua- glianza della fraternità” e della comunione in Dio e di fronte a Dio, a cui il documento di Abu Dhabi fa appello: «In nome di Dio che ha creato tutti gli esseri umani uguali nei diritti, nei doveri e nella dignità, e li ha chiamati a convivere come fratelli tra di loro, per popolare la terra e diffondere in essa i valori del bene, della carità e della pace (...)». Il Documento di Abu Dhabi non è una semplice esortazione, è un manifesto religioso che vuole unire due comunità religiose diverse, con la stessa tensione di partecipazione attiva e di fraternità che ha costruito il dialogo tra i cristiani e gli ebrei, pur con le legittime e insostituibili differenze. Un dialogo umano, spirituale, culturale, globale. 42 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 43

H.E. Omar Ghobash, the playgrounds of local thugs profiting from war economies. What is the arena for global powers to assert their interest. Communities and societies of Assistant Minister for Cultural Affairs at the UAE Ministry the innocents are being torn up and terrorized, terrorized by the reality of violence as of Foreign Affairs and International Cooperation well as the uncertainty of the future holds for them. This national and societal collapse has been accompanied by the rise of extremist groups of inexplicable ferocity and evil, such as Al-Qaeda and Isis and all of their off shoots. Alongside these movements we witness the persecution of minority religious communities and their consequent outflow from the . This is a double blow to the Arab world at a minimum. Firstly because it ignores Thank you very much, I am very grateful to be here. I have been looking at the agenda the social value that these various groups have brought to the region over the years and last night and the night before and I realized that actually I’ve done a speech that is more secondly because if we allow intolerance to thrive in our societies, it will not be long before appropriate to the first part of the morning rather than on what the next steps are and that intolerance devours us all. The leadership of Abu-Dhabi as long as that these develop- specific implementations and initiatives and part of the problem is that I’m facing or have ments with concern taking a deep look at our experience in the Emirates over the last 50 faced massive intolerance of dialogue within our bureaucracy. So nobody will provide me years certain facts come to light the Emirates is, people will differ of this, but the Emirates information on where we are today, which is why I have to philosophize about where we is the social political and economic success at least relative to the region. might go. Welcome to the real world, so it’s an honour now. It’s an honour for me to be The tractors may try to deny it but it’s self-evident. What is not self-evident is why it addressing you today on the subject of the human fraternity document as you all know has succeeded. I keep the feature of the success is the openness of the UAE to people of all the document emerged out of a context of converging political social and economic factors. nationalities to all ethnicities and to all faiths was this necessarily a targeted policy with One factor is the demographic development across the Arab world where we are depending specific outcomes in mind. Possibly, but it’s my view that the openness was an instinct on your perspective either suffering from or blessed by a youth bulge. So what are these and an inclination that developed into a policy the founders of the Emirates in particular young men and women going to do, who will educate them, where will they work, who His Highness Sheikh Khalifa bin Zayed Al Nahyan the ruler of Abu Dhabi and Sheikh will employ them, who will help fund their ideas. We’ve known about their imminent Mohammed Bin Rashid Al Maktoum the ruler of Dubai, both saw the immense benefit arrival for about 20 years with the Arab human development reports. So no surprises of working and trading with non Arabs and non Muslims they don’t solve the immense there although everybody seems to be surprised today. So what have we done the parallel benefits of working with all to build a modern economy and state. There are few better concern is how these young people perceive the world that we all live in with the rise of ways of learning about others than being by being dependent on their skills. And this is global communications and social media local perceptions and attitudes that may have what happened any signs of budding racism or xenophobia and there were instances of bad seemed deeply entrenched 20 years ago are being transformed into something more global that over the last 50 years any signs of budding racism or xenophobia were tackled with a something, unfamiliar, something somehow foreign to those who grow up in a different shop rebuke and a clear sign that we would open our country to all who were willing and era. What will once clear traditional modes of describing the world and our place in it interested in contributing. Another feature of our success is the clear lines of authority that have been swept aside by the ability of the young to follow every strand of interest they may have been established. A political and social systems that are deeply interlinked. Ruling have. All powered by algorithms that feed more and more to a narrower range of interest. families have long standing positions in history and history is going back centuries the Another important factor is the, at least in the Arab world, is a collapse of nation states role of religious figures all those who speak in the name of religion has been traditionally into arenas for civil war and ethnic cleansing, large parts of the Arab world have become 44 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 45

treated as one of a series of important voices, but not a dominant one. This is because we faith relations or it could be simultaneous. But certainly I’m particularly concerned about delegitimize violence as the language we use. How do we do this? By reaching out to those are at the majority of us are all adherents of Islam and we recognize the shades of opinion intolerance within our own faith are not just some the Shiite intolerance, but within each who preach violence difference and intolerance these people cut across all boundaries. and the reality of living in a tough and practical world, especially if we go back to the pre- sect itself. We need to identify which what groups and which structures of arguments mili- There are cynical politicians, cynical military leaders and cynical religious figures the work oil period where main concerns on the gulf or access to water and some food. Reality has tate against those who are different. We need to study the sources of these positions and also on tolerance that the human fraternity document proposes can work its magic across the always meant that ideological enforcement of religious doctrine has not been welcomed. recognize the socio economic drivers of these positions. Hatred of the others as a doctrine is entire spectrum of intolerance. Before deciding what specific programs and measures and The attitude has been we are all human, we are all imperfect and no one of us has the not always a theological matter, although it does seem like that sometimes in the Middle steps we take towards this project, I think we need to be honest with ourselves perhaps right to completely dominate the minds of others. For this reason the UAE has stood for East. The second consideration is engaging with those of other faiths, we might try to avoid more in our region than out here in Europe. We need to be more honest with ourselves and against the use of religion for political purposes in the Arab world and one of the features the repetitive process of engaging only with those who are already open to engagement this with each other about how deep and widespread the problem is we need to identify what identifiable in most if not, all strains of political Islam is an intolerance of those who are often leads to the exchange of platitudes and self-congratulation. I spent much of lunch we mean by tolerance and I can tell you that at least over the last few days there’s been a not of the same sect, all who are not Muslim and it’s this intolerance that directly conflicts doing exactly that. We need to reach out to those who reject the concept of Tolerance. It is conference going on in Abu Dhabi the peace and Islamic societies and there is a very clear with the open and tolerant nature of the UAE. So how does all this relate to the human always pleasant to meet those who agree with us, but is this a valuable use of our time and understanding that Muslims have a certain idea of tolerance and understanding of how fraternity document?! The human fraternity document opens the path at a global level to energy? The third consideration is a little more controversial often religious communities it operates and you actually need to work out the details of what this tolerance means. promote the idea of tolerance as a Force for good Abu-Dhabi welcomed the opportunity believe that they have developed all of the necessary arguments that allow their worldview See where we actually meet together. We need to identify what we mean by tolerance and to host his Holiness The Pope and the Grand Imam of Al Azhar for the signing of the to stand impregnable and unassailable. Certainly. This is my experience back at home and where we find that we are reaching the limits of tolerance. We need to speak about the document. Further Abu-Dhabi has announced the construction of the Abrahamic family I often hear that young Muslims avoiding certain books and certain thinkers and certain relationship between the limits of tolerance in the disappearance or sorry the relationship house, which will consist of three structures amongst a church and a synagogue. What arguments because they fear for their faith. It may even be useful to see how other faiths between limitless tolerance and the disappearance of national and religious identity. These better way to demonstrate a commitment to the values of religious tolerance? Side note. It’s have tackled the issues that we all face as humans the human predicament in it’s ever are not easy questions to pose let alone answer rather than identifying specific projects, I very interesting that there has been a certain amount of pushback certainly on the issue evolving manifestations. What do we do when our communities are disrupted by global think it’s more important to identify how far we are really ready to go towards promoting of the synagogue and the idea that there is actually a Jewish community in the Emirates. economic forces? What do we do in the darkest moments that life can throw at us? What the values of the human fatality document. It’s important to recognize that it’s taken al- And the Abrahamic family house is a bold statement by the government of Abu Dhabi spiritual resources can we call on through the use of the Universal Power of language by most two decades of discussion of extremism and intolerance for us to get to the stage. Of and of the UAE that not only is there are recognized Jewish community, but we will do recounting our experiences we may discover each other’s Humanity. By exchanging ideas course I’m thinking of September 11th, it is kind of a mental starting point for me on this everything to allow them to worship freely and without any constraint, so a very powerful about arguments we might deepen each other’s appreciation for what we all have in subject. And finally in order to do justice to the values embodied in the document, we need step forward. In defence of the document and its implementation, I’d like to say that in common. It’s my hope as an Emirati that the human fraternity document opens the way to be bold in our thinking and thank you very much. our opinion, there is no logical contradiction between belief in the veracity of one’s faith to understanding and acceptance through dialogue for far too long the default language and the adherence to the value of religious tolerance, one doesn’t prevent the other from of the Arab world and the Middle East has been the language of violence this violence being practiced unless of course your beliefs are built on the idea of the destruction of the parades itself at the level of the spoken word at the level of the family at the level of our other. This brings me quite smoothly, I think to the kinds of mechanisms that we might institutions and the level of states. look forward to enhancing interfaith relations. It seems to me that there are at least three important considerations which was here. One is that when talking about intolerance we Each time we legitimatize violence we create economy around it. This can be a material need to attack on intolerance within our own face before launching ourselves into inter- economy of dollars and euros and it can be an economy of power and injustice. We must 46 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 47

Riay Tatary Bakry, the past in not coming forward to promote positive and constructive dialogue between the followers of these two religions. Dear brothers Catholics and Muslims you represent half of the world’s population. If we can agree, if we can cooperate if we can show the world that President of the Spanish Islamic Committee and Imam it is possible to coexist despite the fact that each one of us has its own specificity and if we of Madrid can achieve this then I’m certain dear brothers and sisters that we can achieve the much forward to let others join us in down this road. Dear brothers, I do not wish to tackle the reasons behind this. I know that there are many visits and encounters between the Grand Imam and his Holiness the pope and even before the signature of this document there were many events. So this document was the crowning of these efforts his Holiness the Pope used Salaam-Alaikum, I would like to greet you in the Islamic way Salam peace path. At to welcome visitors from the Muslim world and the Pope was also welcomed by Muslims the outset I would like to apologize for two things, I was born in Damascus the city of and as a result, this document was signed eventually. We believe that this document adopts coexistence, harmony and religious freedom. Religious freedom is inherent to Damascus. the common values, in a sincere way by all representatives of the two faiths. Regardless of It is a spontaneous one. I’m not talking about the legal aspect of freedom, but it is rather the formula used by this document there is no ambiguity, there is no uncertainty about a reality of coexistence. I do not dare and ask my colleague about his religion. I would its content because anybody can read it and teach it we can use it in our curricula in our wait for a funeral and wait and see where the person would be buried and what are the schools. And that is why I would like to say that common work from the Muslims and the rituals for the burial And I do not ask him about his greed but this doesn’t mean that we Catholics together would help us in the face of the secular world, our world, our century are not one family. We all participate in our respective fees without any discrimination or is not the century of secularism, but it is rather the century of religions, of spirituality and distinction. Some of my colleagues are Christians would come and congratulate me on the we need to work all together to achieve our goals and this document would help us achieve Aid or the Religious Islamic Aid before the Muslims themselves. When I went to Spain, I this. We achieve peace as upheld by Muslims and Catholics then eventually the whole was surprised to see the way we are treated we were marginalized at first and then I have world was enjoy peace. Our duty, the duty of all of us those who believe in the one God, seen a development, I have seen corporation I’ve seen collaboration. This is the second point we have to make every effort in order to lift any injustice towards any religion or Injustice, I would like to delve here. We wanted to commemorate the 50th anniversary of our Westra which is suffered by people because of their religion. We have to reject terrorism and into- Etaty. I submitted a positive criticism to my colleagues. I said 50 years have elapsed. Do we lerance and discrimination. We do not uphold these negative activities, all religions call need to wait another 50 years to implement the components of this document in our daily for love mercy and clemency and we do have faith in our knowledge about who is behind lives. Thanks God, then I have sensed new developments and the Pope Francisco made terrorism who is engaging in terrorism. In our Muslim world, in our daily behaviour, in positive moves and with the help of God we were able to engage in many a cooperation our prayers in mosques and churches we have to show that cooperation between these two activities and with the help of God we shall achieve a lot. These are the two topics I wanted religions and welcoming this cooperation should be strengthened. It should be shown by to refer to first. As for the document at hand. I believe that it needs a great deal of things. every step we make in order to promote well-targeted dialogue to build a foundation for But the most important thing in absolute terms is that this document is a true reflection of understanding, corporation and avoid anything that might lead to conflict or to hatred or the notion of Justice, which has been promoted by or the concept of love. Which enmity in any of its manifestations. God has given a special care to human being in the is at the forefront of the goal of all the call of mercy upheld by Islam. So these Old Testament in the Bible New Testament and in the Quran, it is a special status given are the three tenets that are enshrined in this document fraternity, brotherhood in Islam. to men. Thanks to the blessing of God. We have to respect the spirit of life. Life is these And the tenants of this human fraternity document are enshrined in this document. Now numbers of minutes that elapsed every day in our daily lives. We have to promote purity can we consider this document as a Quantum Leap into the future once we have signed and we have to be able to receive the blessing of God and live together. and published many numerous documents in the past. Does this document need care and attention and concern we Catholics and Muslims don’t we need to pay attention to its true Shukran. and clear content. Do we consider this as document as an apology for procrastination in Thank you very much. 48 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 49

Fr. Michael O’Sullivan, 2. Primary Remarks

Representative of the Apostolic Vicar: Bishop Paul Hinder OFM 2.1 Before coming to the Next Steps, allow me to make a few primary remarks. This do- cument in its original , is a document which reads well and resonates in the heart Apostolic Vicariate of Southern Arabia, Abu Dhabi of a native Arabic speaker …. The beginning Bismillah …. In the name of God… in the name of the poor, the orphans etc. This is a Quranic term, in the name of the innocent human life, the poor etc. It touches humanity in its core and particularly at mankind’s weakest point. It touches the heart of the Muslim and Christian Arabic speaking reader. 1. Introduction 2.2 The References to the East and to the West (at least four times) rhythms the text as It is indeed an honour and privilege for me to be present at this Conference and I thank a counterfugue to the theory of ‘clash of civilisations’ opposing the East which would be the organisers at the EPP for their gracious invitation. Having worked for over 25 years as Muslim to the West which should be Christian. This document invites the believers not a Catholic priest in the Arab world, I have become not only captivated by Arabic language only to engage in dialogue and encounter, but to work to build up bonds of fraternity. and culture, but I feel very much privileged to have lived in different Arab countries where I have in a certain sense found a second home. I have been the beneficiary of what the 2.3 After over 50 years of Islamo-Christian dialogue, this document takes a new approach French orientalist Louis Massingnon calls ‘l’hospitalité sacrée” or sacred hospitality of the and, as its title indicates, places the focus is not on the many theological debates that have Arab peoples for almost a quarter of a century, and for this I am eternally grateful. taken place, but rather on our common humanity and on God’s call to live a life of frater- Having been called by Bishop Paul Hinder, the Catholic Bishop in Abu Dhabi whom I nity. Fraternity is one of the main themes of Pope Francis’ pontificate and perhaps one of represent today at this Conference, to help prepare the visit of Pope Francis to Abu Dhabi the reasons this Argentinian pope has taken St Francis as his model. “Faith leads a believer last February, I am proud to have been able to play a small role in the organisation of this to see in the other a brother or sister to be supported and loved.” historic visit. Some of the organisers of the visit from the United Arab Emirates are also present at this conference. To all the UAE authorities who worked tirelessly to make Pope 2.4 In the same vein, this visit of Pope Francis’ visit to the , the first of Francis’ visit an outstanding success, I would like express my gratitude. a Roman pontiff to this part of the world or the ‘cradle of Islam’ is interpreted by many as We come to the final session of this day, and the challenge to us, the final speakers is not to a re-enactment of St Francis’ visit to the Sultan of Egypt, Al-Malik Al-Kaamil, in 1219. repeat what was already presented by our colleagues at this conference, but rather to focus on the Next Steps. It is in the implementation of such an important document as this that 2.5 The Abu Dhabi document is the fruit of over half a century of institutional dialogue the challenge is great for even in the Arab world, which I know best. However, even in between the Catholic Church and different Muslim bodies with its highs and its lows. the Arab world, the situations on the ground are very different. One very simple but real It is also the fruit of a friendship that has developed between the Pope and the Grand example would be to compare Iraq and Algeria, two countries which have torn apart by Imam of Al-Azhar University in Cairo, one of the most important institutions of the civil war during the last two decades. In the first, Iraq, the authorities with the help of a Muslim world where thousands of and religious teachers are educated. Although Gulf country, is facilitating and financing the reconstruction of damaged churches, while Islam has no universal pastor or Vatican, the role of Al-Azhar university in forming the in Algeria there has been a severe crackdown by the authorities on Protestant Christians conscience of the Muslim believer cannot be underestimated and its influence spreads not who have had their places of worship closed and their pastors imprisoned. only throughout Egypt, the most populated Arab country with a large Christian minority, 50 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 51

but to the entire Muslim world. In fostering this link with Al-Azhar, the Vatican in its most appropriate way forward in constructing a culture of dialogue and peace. And I its rituals or sacred things, or disrupting or preventing licensed religious observances or 5. Conclusion realpolitik has opened up a path to the heart of the Muslim world. Another similar and quote «This declaration is addressed to the leaders of the world, the artisans of interna- ceremonies by violence or threat.” Were such legal texts to be passed and enforced in other important initiative that should not be underestimated was the weeklong visit to Sau- tional politics (...). It aims, among other things, to awaken the sense of religiosity to fight countries of the Gulf, this would certainly have many positive repercussions in the wider The Abu Dhabi document is both simple in its presentation and rich in its content. Its au- di Arabia by the late Cardinal Jean-Louis Tauran, the then president of the Pontifical materialistic thinking «by adopting the culture of dialogue as a path (….) The project Muslim world. thors have asked that it become “an object of reflection and study in all schools, universities Council for Interreligious Dialogue, in April 2018. This was the first time a high-ranking is commendable, if religious institutions are able to adopt an attitude of self-criticism and institutes of formation….” Vatican official went in Saudi Arabia where he was received almost as a dignitary or a concerning their own history and their place in the contemporary world.” 1 4.4 Given the Catholic Church’s network in the socio-educational domain and the UAE’s The visits of Pope Francis to the Unites Arab Emirates in February and to Morocco in head of state. The late Cardinal was very clear in in his call for the respect of human rights positive image in the world for promoting dialogue and encounter, there is tremendous March of this year to promote peace, dialogue and fraternity among all peoples is a fitting during this visit as quoted in the French daily La Croix. “I think all religions are faced 4. How to enhance interfaith relations: potential for this Abu Dhabi document to reach the masses of young people all over the tribute to celebrate the 800th anniversary of the meeting of St Francis with the Sultan of with two dangers: terrorism and ignorance. During my meetings, I insisted very much on world through study days, seminars, conferences etc. in primary and secondary schools, Egypt. May this Document bear much fruit and become a source of inspiration to all, and this point, that Christians and non-Muslims are spoken well of in schools and that they 4.1 Articles 35 & 36 of the document give us some guidelines. The Catholic Church universities particularly in furthering bonds of fraternity between Christians and Muslims. are never considered as second-class citizens.” and Al-Azhar pledge to promote this document urging leaders to implement its decisions 1 Omero Marongiu-Perria, in En Dialogue – Lettre du Service National pour les Re- in legislative texts, study programmes and communication material. One of the biggest lations avec les Musulmans – Conférence des Evêques de – no. 10. p. 36. and Thank you 3. Main Challenges challenges in combatting ignorance of ‘the other’ is the manner in which world religions third-level institutes. The Abu Dhabi Document treats the main questions concerning and believers of other faiths are presented in school textbooks. This is a challenge that will humanity at the beginning of the 21st centaury : (the building of world peace, freedom 3.1 The text will have to win the hearts of sections of both that Catholic Church and take generations, but it is the main channel of forming the mind and the consciousness of as a universal right, justice, dialogue and promoting a culture of tolerance, terrorism, Muslim world who are opposed to dialogue. The phrase “The pluralism and the diversity of future generations … In mono-religious cultures and particularly where Islam is a ma- condemned in all its forms, full citizenship, the status of dhimmi (or non-Muslim citizens, religions, colour, sex, race and language are willed by God in His wisdom, through which jority religion or the ‘state religion” such as Egypt, Pakistan etc. this challenge is without ahl al-kitaab, the people of the Book) living in the Islamic Umma, relations between He created human beings” clearly echoes the Quranic verse – “If God had so willed, He doubt the greatest. the so-called East and West, rights to be defended – women’s rights, children’s’ rights, old would have made you a single people” – Ummatan WaaHida (Q 5,48). However, it is people, persons with a handicap etc. Of all the texts that have been written for over half seen by some traditional Christians as being a watering down of the truth of Christianity 4.2 There are interesting initiatives which may draw our attention. In 2009 a study was a century, this Declaration can serve as a study document for Christians, Muslims and all and the singularity of salvation in Jesus Christ. While Pope France is clearly loved by a launched by the Council for Religious Institutions in the Holy Land, an interfaith asso- “people of goodwill.” large number of the faithful, there is some opposition to outreach to other religions, and ciation of Jewish, Christian, and Muslim leaders in and the Occupied Territories, particularly to Islam. which planned on making recommendations to both sides’ Education Ministries based on the report. While the Palestine-Israel conflict, is surely one of the longest and most compli- 3.2 From the Muslim side – one has to ask how this Declaration reconciles the Universal cated of confits in modern times, this report and others make for interesting reading and Declaration of Human Rights (1948) with its freedom of conscience and the question of its recommendations are commendable. the freedom to believe outlined in the Cairo Declaration of Human Rights in Islam (CD- HRI) 1990 which implicitly declare the Shari’a is the source of all human rights. 4.3 From the perspective of Legislative texts – The UAE’s law on Combatting Discrimi- 3.3 Omero Marongiu-Perria, a French sociologist and expert in French Islam wonders nation and Hatred laws of July 2015 imposes strict penalties on anyone who would act if a document based on religion (in this case based ) would be the by “Offending, insulting, challenging, defaming or disrespecting any religion or any of 52 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 53

Timo Aytaç Güzelmansur, Vielfalt ihrer Kontexte, 81) Im interreligiösen Dialog ist es unerlässlich, die Kontexte zu beachten und zu verstehen, aber sie auch zu gewichten. Managing Director, Centre for Christian-Muslim Encounter Jeder Dialog in Frankfurt, Berlin, oder Paris steht in kleineren und größeren Kontexten, and Documentation CIBEDO, Frankfurt am Main, Germany jede christlich-islamische Begegnung erfolgt auf dem Hintergrund regionaler und globaler Ereignisse und Entwicklungen sowie unter den durch diese gegebenen Herausforderun- gen. Der Kontext, mit dem die Bezeichnung „interreligiöser Dialog“ meist verbunden wird - zumindest in der öffentlichen Wahrnehmung -, ist der akademische Dialog, der Statement von Dr. Timo Güzelmansur Dialog der Gelehrten. Diese Beobachtung gilt auch für den christlich-muslimischen Dia- log, der oft auf Statement von Dr. Timo Güzelmansur Podien und in Seminaren geführt Christlich-Islamischer Dialog wird oder auf ein interreligiös verantwortetes Dokument zurückgeht, wie der Anlass für diese Tagung. Diese Form des Gesprächs soll keineswegs geringgeschätzt werden. Wich- 1. Dialog im Kontext tige Impulse und Signale gehen von diesen meist überregional angelegten Veranstaltungen aus, auf denen eine theologische oder historische Thematik interreligiös und interkulturell Wo steht der christlich-islamische Dialog heute? Ist der Dialog am Ende? Wie sollte sich gründlich behandelt wird. Kirche angesichts des Islam positionieren und handeln? Ist überhaupt ein interreligiöser Dialog möglich oder sollte er – besonders mit Blick auf den Islam –lediglich als ein in- Der interreligiöse Dialog findet aber auch auf anderen Ebenen und in anderen For- terkultureller geführt werden? men statt. Das vatikanische Dokument „Dialog und Verkündigung“ nennt neben dem theologischen Dialog der Fachleute auch den Dialog des Lebens, des Handelns und der Eine erste Beobachtung: In ein und derselben Stadt finden sich oft sowohl Skeptiker, Kri- religiösen Erfahrung. Hier sind Dialogformen angesprochen, die im Kleinen, vor Ort und tiker und Verhinderer christlich-islamischer Begegnungen, als auch Befürworter. Was lässt mitunter ohne Profiexpertisen geführt werden; Formen des Dialoges, in denen die unmit- die einen mehr oder weniger vehement ablehnend, die anderen optimistisch-offen dem telbaren Lebenswelten und Erfahrungen im Vordergrund stehen und einander begegnen. interreligiösen Dialog gegenüberstehen? Die Antwort kann nur in der Kontextbezogenheit Schließlich geht es darum, wie das Dokument von Abu Dhabi ermutigt, dass Christen du liegen, denn sowohl die Kritik am Dialog wie auch die positiven Ansätze sind in hohem Muslime gemeinsam eine Kultur des Dialogs als Weg, die allgemeine Zusammenarbeit als Maße von Kontexten geprägt und in diesen begründet. Die Kontexte bestimmen die Hal- Verhaltensregel und das gegenseitige Verständnis als Methode und Maßstab annehmen, tungen und Erfahrungen, die Sichtweisen und Wege im Dialog. So wie Theologie nur als sollen. Hierfür braucht es engagierte Menschen, die sowohl im eigenen Glauben tief „kontextuelle Theologie“ möglich ist, ist auch der interreligiöse Dialog als Theorie und verwurzelt, als auch bereit sind, auf andere Zuzugehen. Für eine lokale Pfarrgemeinde Praxis nur kontextuell möglich. Kontexte sind keineswegs eindimensional, sondern durch bedeutet das, dass die Gemeindemitglieder Interesse an den Muslimen in der unmittelba- mehrere Merkmale bestimmt: durch persönlich-biografische, geschichtliche, sozio-kultu- ren Nachbarschaft zeigen und den Kontakt suchen. Selbstverständlich gilt das umgekehrt relle sowie politisch-ökonomische. Hans Waldenfels spricht von der Vielfalt der Kontexte. auch für die muslimische Gemeinde. Hierzu ruft auch das Dokument von Abu Dhabi auf, Er macht deutlich, „dass es wenig Sinn macht, von der Kontextualität im Allgemeinen hier ist auch der Ort, an dem das Dokument in das je konkreten Umfeld übersetzt und dort zu reden und dabei die konkreten Kontexte zu übersehen.“ (Waldenfels, Theologie in der 54 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 55

fruchtbar gemacht werden kann. Für den Dialog sind Menschen unverzichtbar, die auf ihre bige Menschen. Die Erfahrung zeigt, dass auch, wenn die Protagonisten des Dialogs die Ein Zwischenfazit: Nachbarn zugehen und sich für sie, ihre „Freude und Hoffnung, Trauer und Angst“ (Pas- Gemeinsamkeiten und Unterschiede in den Glaubensaussagen des Christentums und des Aus den konkreten Erfahrungen im „christlich-islamischen Dialog an der Basis“ ergeben toralkonstitution Die Kirche in der Welt von heute, 1) interessieren. Freuden und Ängste Islams vielleicht nicht theologisch exakt benennen können, sie doch um den Glauben des sich für Dialoginteressierte, Dialogbeauftragte u. a. Aufgaben: sind immer konkret. Anderen wissen. 1. Kontexte des Dialogs wahrnehmen und mitgestalten, ihre institutionellen Netzwerke 2. Asymmetrien im Dialog Wie oben angezeigt, herrschen im Dialog Asymmetrien, die Einfluss auf den Dialogpro- unterstützend anbieten und einbringen. zess haben. Dagegen besteht eine entscheidende Symmetrie im Dialog, wenn Glaubende Wenn von christlich-islamischem Dialog gesprochen wird, müssen nach wie vor Asymme- Glaubenden begegnen, wenn Menschen sich – auch wenn ihre Vorstellungen verscheiden 2. Eine dauerhafte Kommunikation zwischen Christen und Muslimen an der Basis för- trien konstatiert werden. Auch wenn ein „Dialog auf Augenhöhe“ angestrebt wird, sind sind – als an einen Gott Glaubende wahrnehmen. Damit aber Mitglieder verschiedener dern, indem Initiatoren ermutigt und die Motoren der Begegnung unterstützt, jedoch die Rahmenbedingungen bei den Dialogpartnern oft nicht gleich. Strukturelle, organisa- Religionen aufeinander zugehen und sich ein Stück öffnen, ist ein Lernprozess notwendig. keinesfalls bevormundet werden. torische Statement von Dr. Timo Güzelmansur und theologische Asymmetrien, um nur Dabei ist auch sehr hilfreich, wenn Theologen auf Statement von Dr. Timo Güzelmansur einige zu nennen, sind festzustellen. Theologinnen und Theologen stehen im Dialog häu- christlicher Seite und korankundige Gelehrte auf muslimischer Seite in der Vorberei- 3. Nicht nur hauptamtliche Mitarbeitende, sondern ebenso Ehrenamtliche in „interreli- fig nicht in gleicher Weise fachlich ausgebildeten Gesprächspartnern gegenüber. Die seit tung und Durchführung die notwendige Rückendeckung geben, ohne die Initiative zu giöser Kompetenz“ bilden. einiger Zeit eingerichteten Lehrstühle für islamische Theologie und Religionspädagogik dominieren. Die Aufgabe der Multiplikatoren beschränkt sich hierbei nicht nur darauf an deutschen Universitäten könnten in der Zukunft der Asymmetrie in der Fachlichkeit Respekt für den Dialogpartner zu wecken. Sie sollen Menschen dazu anregen, stärker 4. Kooperieren mit bestehenden Dialoginitiativen und Netzwerken. Abhilfe schaffen. Asymmetrien sind auch in Dialogen an der Basis auszumachen, doch darüber nachzudenken, inwieweit religiöse (und religiös geprägte kulturelle) Faktoren die scheinen sie nicht von entscheidendem Gewicht zu sein. Wo religiöse Menschen einander Beziehungen zwischen Menschen bereichern oder auch belasten können. Denn dadurch mit ihren Alltagsfragen und -erfahrungen begegnen, tritt in den Hintergrund, wie aka- können Herausforderungen, die in der Gestaltung des gesellschaftlichen Lebens auftre- demisch reflektiert sie über diese Fragen reden können. Auch finanzielle und damit perso- ten, besser verortet und überwunden werden. [Die Erfahrungen und die Rückmeldungen nelle Ressourcen verlieren an Bedeutung, je mehr im Kleinen alle involvierten Gläubigen von dialogischen Ereignissen zeigen, dass neben der inhaltlichen auch die kulinarischen beteiligt werden und nicht nur die bezahlten Fachleute Dialog treiben. Aspekte eine wichtige Rolle einnehmen. Essen verbindet Menschen über kulturelle und religiöse Grenzen hinweg. Damit bildet ein kleiner Imbiss mit Getränken ein weiteres 3. Umsetzung und neue Initiativen wesentliches Element bei jedem Zusammenkommen.

Neben dem guten Willen der Beteiligten sind vor allem Geduld und Beharrlichkeit ein- Dieser informelle Teil bringt Menschen zusammen; Muslime gehen auf Christen zu und zelner Christen und Muslime nötig, dass es nicht bei wenigen sporadischen Begegnungen umgekehrt. An Stehtischen sind persönliche Gespräche möglich und erwünscht. Fragen, bleibt. Die Dialogaktivitäten sollten sich wie konzentrische Kreise ausbreiten und ver- die Teilnehmende sich im Plenum nicht zu stellen trauten, können in diesem Rahmen zur suchen, möglichst viele Menschen anzusprechen. Der Dialog an der Basis benötigt langen Sprache gebracht werden.] Atem. Geduld ist die vielleicht wichtigste Tugend im Dialog! Ausschlaggebend für das Wachsen einer Initiative sind die Erfahrung und die Einsicht: Hier begegnen sich gläu- 56 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 57

Rabbi Avi Tawil, Churches and religious communities are called to be relevant actors in many issues and challenges that affect our world, such as migration, integral development, care for the Director of the European Jewish Community Centre (EJCC) environment and human rights. We are called to support people and promote peace, re- conciliation and social cohesion, in the context of an integral ecology “which transcends the language of mathematics and biology and takes us to the heart of what it is to be human”.

The defense of the transcendent dignity of every human being, with special attention to Dear Honorable Members of the Parliament, those in most vulnerable situations, the centrality of the human person and the integrity Eminences, Excellencies, of the family , the promotion of the common good, the protection of the Creation as well Ladies and Gentlemen, as the principles of solidarity and responsibility are at the core of the Christian message Dear friends, and they are very related to the concept of human fraternity. Also, in this agreed document between the Catholic Church and an important representative of Islam, we find other I would like, first, to congratulate the “EPP Intercultural and Interreligious Dialogue fundamental concepts for living together as that of citizenship and freedom. Group” for organizing this important and stimulating Dialogue with Churches and reli- gious communities, around the Abu Dhabi Declaration on Human Fraternity for World COMECE, as the Commission of the Catholic Bishops Conferences of the European Peace and Living Together, and to thank you for inviting COMECE. I think this De- Union, aims at translating these principles into the language of Law and Politics, provi- claration is called to become a milestone in the path to peace and to create a better living ding reference and orientation to EU policies in order to protect and promote the human together in our so divided world. It is us, Church and religious leaders and political actors dignity and the common good. I want to briefly mention FIVE areas of work at COME- who are called to implement it so that it can bear good fruit. CE related to interreligious dialogue as a concrete implementation of the teachings of the Social Doctrine of the Church and of this document we are discussing today. This agreed document summons us to recognize what is common to all human beings, that Each religious group has mechanisms that allow it to preserve the boundaries of the group. is, that we belong to one human family. For us Christians, God, the Creator of all things, It guarantees loyalty, lasting affiliation, and allows for an elaboration of a sustainable is the Father of all. For Muslims, we are all descendants of Adam and Eve. This concept group strategy. Sociologists explain that the empathy of a single person is limited to about of human fraternity, that is central in this document, can offer a good ground for peace 100 individuals. It is therefore natural that we all want to manage our resources by reser- and for living together in harmony. We are called to build together a future of peace and ving them for people we identify as being inside our social circles, to be distinguished from those outside by marking the limits of the circle. fraternal relations, without unfruitfully deepening fractures and tensions, which do not respond to the deep nature of the human being, which has been created by the Almighty for love and communion and not for division and confrontation. 58 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 59

I will certainly not be able to save an entire city with my loaf of bread so why spend We cannot erase history and change human nature overnight, but if we all accept that this energy and blame myself for the thousands if not millions of people for whom I cannot is the direction we need to take in order to make God proud of His children, then, like help anyway? Marking the group is not just an understandable human behavior, it is an Abraham, we need to undertake this journey together! intrinsic part of our human nature. Numerous remarkable actions around the world indicate that we are, indeed, moving in this direction. We are taking firm steps towards a better world, but let’s be ready, build Human groups, since time immemorial, have been forming tribes with fixed loyalties and strength, and support each other as the journey may be a long one. rituals to reaffirm their boundaries. In short, we persist in our comfort zone where we -in teract with like-minded people who confirm and reconfirm our views. Where is the other Respecting the other for who he or she is, assisting in the freedom of belief, or absence of it: in all this? This plain primitive human instinct, not spiritual or divine. This is spiritual. This is the way we recognize and honor the divine image. The Chasidim of Eastern Europe used to say that the true love of God is the love of your As Polish journalist Richard Kapuscinski argued in his book The Other: “This behavior belongs to our sedentary nature”. There is nothing glorious or heroic or about being closed Fellow man. minded. I am not suggesting that we have to merge into one frictionless, homogenous reli- That is certainly what Abraham would do. gion or culture. We must acknowledge human nature, but strive to do better. Perhaps the origins of inter-group conflict should be sought in our efforts to maintain the same tribe But today, what can we do? Here and now. mechanics in a world which was becoming increasingly globalized: what works for a small family business may not work for a multinational company. I wish that this simple, but profound idea that all humans are created in the image of God, that life is sacred, were not discussed only in meetings between religious leaders. It The good news is that human empathy is extensible: we can expand it to millions of people wish it were taught and rediscovered in every home, every religious school, or Sunday that we’ve never met. We actually do this all the time, we feel commonality with people school, and in our very communities. Each one of us can be a teacher: in our own language who share the same nationality, religion or love for a football team. Europe, as imperfect and using our own words. as you may think it is, is a good case in point: achieving compromises and learning from others allows it to sustain all the building blocks of the union. May we all have Abraham’s courage to hear the divine call to bring “True and Sustainable While we can understand the group and institutional dynamics, we should always reco- Peace.” gnize that these mechanisms are there to help people achieve spiritual growth and worship God. Put differently, institutions shouldn’t be there to use people and the name of God for Thank you for your attention. their own worship. Avi Tawil Director, European Jewish Community Centre 60 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 61

VADEMECUM OF SPEAKER BIOGRAPHIES of State for Relations with Churches, National Minorities and Civil Society, 2012- 2014. Secre- tary-General of the Robert Schuman Foundation, 2009. Advisor on Intercultural and Religious VADEMECUM OF SPEAKERS Dialogue in the EPP Group Secretariat, 2009-2012, and Press Advisor, 2003-2009. Head of Jan OLBRYCHT MEP, President’s Cabinet Office, Duna Television Broadcasting Co, 2000-2003. Deputy State Secre- Co-Chairman of the Working Group on Intercultural and tary, Ministry of Youth and Sports, 1999. Director for Tourism, Tihany Municipality and Ti- Religious Dialogue hany Benedictine Abbey, 1996-1999. Press Secretary of the Budapest Group, Christian Demo- cratic Party, Head of Foreign Affairs Department, 1994-1996. Head of Department, Ministry of Welfare, Parliamentary Secretariat, 1991-1994. Teacher, Szent-Györgyi Albert Elementary Born in 1952. Silesian Region. Doctor of Sociology. Lecturer, School, 1990-1991. MEP since 2014. expert, politician, social activist.1990-1998 Mayor of Cieszyn. Deputy Chairman of the Association of Polish Cities responsible for international relations. Vice-Chairman of the Council of European Municipalities and Regions. Head of the Polish Kris PEETERS MEP, delegation to the Congress of Local and Regional Authorities of the Council of Europe. 1998- Head of the EPP Group BE Delegation 2002 Marshal of Silesian Voivodship. Member of the Management Board of the Assembly of XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS European Regions. 2002-2004 lecturer at the University of Bielsko-Biala and University of Eco- nomics in Katowice. Since 2004 Member of the EP on behalf of the Civic Platform. Vice-Chair- Kris Peeters is a Belgian politician and member of the Chris- man of the EPP group. Member of the EPP Political Bureau. EPP Group Vice-coordinator. tian Democratic and Flemish party. Peeters was Minister-Pre- Deputy-Head of the EPP Polish delegation. Vice-Chairman of the Regional Development sident of from 2007 until 2014 and was Deputy Committee 2004-2009.Founder and President of the URBAN Intergroup. Winner of the 2007 Prime Minister and Minister of Economy and Employment in the Michel Administration. The Parliament Magazine’s MEP Award - regional policy. MEP since 2004. In 2019, he was elected as a member to the European Parliament. After attending seconda- ry school in Boom, Peeters studied law in Antwerp and obtained a law degree in 1986. In addition, he obtained a degree in taxation and accounting from Vlerick Business School in György Hölvényi MEP, Ghent. Peeters served from 1991 to 1994 as Director of the NCMV research department and Co-Chairman of the Working Group on Intercultural and became Secretary-General of the NCMV in 1994. When the NCMV was reformed into the Religious Dialogue SME interest group UNIZO in 1999, he became its first managing director. Although he did not run for public office in the regional elections in 2004, he was asked to join the . He resigned his position with UNIZO and became Flemish Minister for Public Born in 1962, Hungary. Graduated in Hungarian Literature and Works, Energy, the Environment and Nature. During the 2006 municipal elections, Peeters History from the Eötvös Lóránd University’s Teacher Training ran for public office the first time in his career and was elected a member of the city council College, and in Economics and Tourism from the College of Tourism and Economics. Secretary of his hometown Puurs. In the 2007 Belgian federal elections, Peeters was elected to the Bel- 62 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 63

gian Chamber of Representatives but chose not to take his seat. Instead, he succeeded Yves Dominican Republic (1982-1985) and in the Apostolic Delegation in Mozambique (1985 - the International Climate Change Division in the Directorate of Energy & Climate Change. H.E. Cardinal Miguel Àngel AYUSO GUIXOT, Leterme as Minister-President of Flanders and Leterme headed the CD&V coalition talks 1989), as well as in the Secretariat of State in the Holy See, from 1989 till 1996, in the Section In this position, he led a number of UAE delegations to the UNFCCC’s climate change ne- President of the Pontifical Council for Interreligious for a new Belgian government. Peeters also gave up his former competences to Hilde Crevits of the Relations with States. He was head of the Delegation of the Holy See to the Conference gotiations, managed the UAE’s engagement in the Clean Energy Ministerial, and represented Dialogue and took on the responsibilities of the Institutional Affairs, Agriculture and Sea Fisheries, for- on Security and Cooperation in Europe (CSCE then OSCE) from 1989 till 1998. On 7 De- the UAE in the G-20 Clean Energy & Energy Efficiency Working Group. Earlier in his career merly belonging to Leterme, while he kept his own competence regarding Ports. Re-elected cember 1998, it was appointed Apostolic Nuncio to Ecuador. On 13 January 2005, he was at the UAE Minister of Foreign Affairs and International Cooperation, H.E. Abushahab spent in the regional elections of June 2009, he is currently serving in his second term as head of appointed Apostolic Nuncio to Kenya and Permanent Observer to the United Nations Envi- five years at the Permanent Mission of the UAE to the United Nations in New York. At the Cardinal Miguel Ángel Ayuso Guixot, was born in Seville, the Flemish government with the additional competences of Institutional Affairs, Economy, ronment Programme, as well as to the United Nations Human Settlements Programme (UN UN, he represented the UAE on the Second Committee, dealing with economic, financial, Spain, on 17 June 1952. After joining the Comboni Missio- Agriculture and Sea Fisheries. During the 2014 Belgian government formation, Peeters was Habitat). On 23 June 2012, H.E. Archbishop Lebeaupin was appointed Apostolic Nuncio to development, energy, and climate change, and the First Committee, dealing with disarma- naries Catholic Institute, he was ordained a priest in 1980. From 1982 to 2002, he served co-formateur with (MR). Peeters was poised to become the new Prime Mi- the European Union. He speaks: French, Italian, English, and Spanish. ment and international security. H.E. Abushahab holds a BA from the American University as a missionary in Egypt and Sudan. In 1982, he obtained a licentiate in Arabic and Islamic nister of Belgium. However, upon nominating Marianne Thyssen (also CD&V) as European in Washington, D.C. He is passionate about art and design, traveling, and enjoys playing Studies, from the Pontifical Institute for Arabic and Islamic Studies (PISAI) and from 1983, Commissioner, his party already held a major political office. Consequently, Charles Michel padel. He is married to Mrs. Amna Al Muhairy. They have two sons and one daughter. he taught Islamology and Interreligious Dialogue while in Khartoum, in Cairo and thereafter became Prime Minister and Kris Peeters became Deputy Prime Minister and Minister of H.E. Mohamed Issa Abushabab, at the PISAI in Rome. From 2005 to 2012, he was Director of the same PISAI, until His Employment, Economy and Consumer Affairs in the Michel Government. Besides Bart De UAE Ambassador to Belgium, Luxembourg and the EU Holiness Pope Benedict XVI appointed him as the Secretary of the Pontifical Council for In- Wever, and Theo Francken, Peeters is one of the most popular political Mairead McGUINNESS MEP, terreligious Dialogue (PCID) on 30 June 2012. On 19 March 2016 he received the episcopal figures in Flanders in recent years. Since becoming a Member of the European Parliament in First Vice-president of the European Parliament, Responsible consecration by His Holiness Pope Francis in St. Peter’s Basilica in Rome. On 25 May 2019 the 2019 elections, Peeters has been serving on the Committee on the Internal Market and H.E. Mohamed Abushahab took up the position as UAE for the Parliament´s dialogue with churches, religions and he was nominated as President of the Pontifical Council for Interreligious Dialogue by Pope Consumer Protection and the Subcommittee on Security and Defence. In addition to his Ambassador to the Kingdom of Belgium in January 2017, as non-confessional organisations (Article 17 TFEU) Francis. On October 5, 2019, Cardinal Ayuso Guixot was appointed Cardinal deacon in the committee assignments, he chairs the Parliament’s delegation for relations with the NATO UAE Head of Mission to the European Union in July 2017, consistory and received the red biretta and the deaconry of Saint San Girolamo della Carità Parliamentary Assembly. and as non-resident UAE Ambassador to the Grand Duchy of Luxembourg in January 2018. in via Giulia (Rome). Prior to his appointment, H.E. Abushahab served as the Director of the Policy Planning Mairead McGuinness is the First Vice-President of the Euro- Department (PPD) at the UAE’s Ministry of Foreign Affairs & International Cooperation pean Parliament and represents the Midlands-North-West constituency in Ireland. She is in charge H. E. Archbishop Alain Paul LEBEAUPIN, (MOFAIC) from 2013 to 2017. In his position as Director of Policy Planning, he was res- of conducting the Parliament’s dialogue with churches, religious and philosophical organisations Dr. Sheikh Abdel MENEEM FOUAD, Apostolic Nuncio to the European Union ponsible for providing strategic analysis and insights to the UAE Minister of Foreign Affairs on EU policies and legislative proposals (Article 17 TFEU). She is also responsible for the Euro- Representative of Sheikh Ahmed El Tayeb, Grand Imam and other relevant UAE Ministers, and played an instrumental role in delivering on key MO- pean Parliament’s relations with national parliaments, in particular with the EU affairs committees of Al Azhar and Dean of the Faculty of Islamic Science of FAIC projects – including the setting up of the Emirates Diplomatic Academy and the launch of Member State parliaments. Vice President McGuinness is a member of the Parliament’s Agri- Al Azhar University Was born in Paris on 2 March 1945, ordained priest on 28 of the UAE-US Sawab Center for countering online radicalization. During his diplomatic culture and Rural Development Committee, the Environment, Public Health and Food Safety June 1975. He is Doctor in Civil Law, graduate in theology career, H.E. Abushahab has also held a variety of other positions. Between 2012 and 2013, Committee, and the Constitutional Affairs Committee. An agricultural economist by profession, and in canon law. He entered the diplomatic service of the H.E. Abushahab served as the Acting Director of the Department of American & Pacific her work focuses on the future shape of agriculture and rural development policies, global develop- Dr. Sheikh Abdel Meneem Fouad was born in Egypt and Holy See on 15April 1979, his first assignment was to the Holy See Observer Mission to the Affairs, where he managed the bilateral relations between the UAE and countries in North, ment policy, the environment, public health, and food safety and security. Prior to her election as educated in the Institutes of Al-Azhar and received a Master’s degree, with honours, in the United Nations in New York (1979-1982). Later he served in the Apostolic Nunciature in the Central, and Southern America as well as Pacific countries. From 2010 to 2012, he headed an MEP in 2004, she was a well-known journalist, broadcaster and commentator. 64 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 65

«Comparison of Religions». Furthermore, he obtained a Ph.D. in Islamic Studies with a prize Family Pastoral Care in the Archdiocese of Madrid (2002-2011), Archpriest of the deanery Reverend Canon Andrew THOMPSON, plomatic Academy of Vienna in 2000. Edina Tóth started her political activities by becoming of honour. He is a Professor of Doctrine and Philosophy at Al-Azhar University, and is the of Barajas (2003-2012) and Professor of Theology at the Religious Sciences Institutes of San Chaplain of St Andrew’s Angelican Church in Abu Dhabi Vice-President of Fidelitas, the youth organisation of Fidesz in 1996. She was committed to Dean of the Faculty of Islamic Sciences for non-Arabic speaking expatriates. He is General Agustín (2000-2011) and San Dámaso (2001-2010). support the work of the European Peoples Party (EPP) and was elected as a Vice-President of Supervisor of the scientific and patrimonial domains of Al-Azhar. He has written many phi- its student organization (EDS) in 1999. As to her professional career, Edina Tóth was working losophical works and had scientific dialogues with the Orientalists. Among his many books for the Ministry of Foreign Affairs and MEP József Szájer in Hungary. She joined the EPP The Reverend Andy is the Senior Anglican Chaplain of St we can quote «The Points of Agreement between the Peoples of Monotheistic Religions» Fr. Enzo FORTUNATO, OFM Conv, Group as an advisor in 2004 and worked for the Industry, Research and Energy Committee Andrew’s Church in Abu Dhabi. He holds degrees in Beha- and «Mary and Christ seen from the Muslims’ view». Sheikh Abdel Meneem is a member of Director of the Press Office of the Sacro Convento until 2019. She became Member of the European Parliament in 2019. vioural Sciences and Religious Studies and trained as a priest the Egypt House of Family, which groups Christians and Muslims. He has participated in di Assisi, Italy for the at Wycliffe Hall which is a Permanent Private Hall of Oxford Uni- many international conferences as a representative of Dr. Sheikh Ahmad el Tayeb, the Great versity. He was ordained into the priesthood in Cathedral. Over the years he has served Imam of Al Azhar, and this in various countries: United States, Kyrgyzstan, , Indonesia, the Church in the UK, Turkey, Jordan, Kuwait, Yemen and the UAE. Living and working H.E. Omar GHOBASH, Greece, Emirates, Iraq and France. He was one of the three professors accompanying Sheikh Assistant Minister for Cultural Affairs at the UAE Enzo Fortunato, journalist, editor in chief of the Sala Stampa in the Middle East has given him an interest in Christian – Muslim Relations. His previous Ahmed El Tayeb, Grand Imam of Al Azhar, to Abu Dhabi where the joint declaration on Ministry of Foreign Affairs and International Cooperation (press office) of the Sacred Convent of Assisi and magazine publications include The Christian Church in Kuwait: Religious Freedom in the Gulf, Chris- “Human Fraternity for World Peace and Living Together” was signed. San Francesco Patrono d’Italia. Spiritual father of young postulants between 1995 and 2004, tianity in the UAE: Culture and Heritage, Jesus of Arabia and A Celebration of Tolerance: is now a friar minor conventual in Assisi. Has been professor in Pontificia Università Antonia- Religious Minorities in the UAE. His next book Christianity in : Ibadism, Religious num, Istituto Teologico of Assisi and Pontificia Facoltà Teologica San Bonaventura. Created Freedom and the Church will be released in January 2020. He is an active participant in in- H.E. Omar Saif Ghobash was born in the emirate of Ras Fr. Manuel BARRIOS PRIETO, editorial series «Orientamenti formativi francescani» published by Il Messaggero. Cooperated terfaith activity in the UAE and was privileged to witness the Human Fraternity events during Al-Khaimah in 1971. He received a law degree from Balliol General Secretary, Commission of the Bishops’ with Osservatore Romano. Currently contributor for Avvenire, Corriere della Sera and Huf- the Papal visits. In 2011 he received the MBE from Queen Elizabeth II for services to Human College, Oxford University and a mathematics degree from the University of . Ap- Conferences of the EU (COMECE) fington Post. Recently published the book «Francesco il ribelle» (Mondadori) and, along with Rights and . He is a Canon of Bahrain Cathedral and the Chairman of the pointed Assistant Minister for Cultural Affairs – Ministry of Foreign Affairs & International Piero Damosso, «Francesco e il sultano. 800 anni da un incredibile incontro» (San Paolo). Board for the Al Amana Centre, an Interfaith Resource based in , Oman. Cooperation in 2019 Ambassador of the United Arab Emirates to the Republic of France in Edited the volume «La carta di Assisi. Le parole non sono pietre» (San Paolo), a manifesto of 2017. Ambassador of the United Arab Emirates to the Russian Federation (2008-2017). He began his career with the UAE Ministry of Foreign Affairs as a diplomat at the UAE Mission to Born in Madrid in 1962, Rev. Fr. Manuel Barrios Prieto ethical journalism. Figure and author of Rai (Italian public broadcast network) with the TV the United Nations. He Currently serves on the board of trustees at The International Centre spent his childhood and youth in Rome studying in an En- magazine «Tg1 Dialogo» and voice of Rai Radio1. Edina TÓTH MEP, for the Study of Radicalization at King College London and the Emirates Diplomatic Academy glish school. After attending the Pontifical Major Roman Seminary, he was ordained priest Member of the Delegation for relations in Abu Dhabi. Prior to his appointment in , Ghobash established finance and legal in the Basilica of San Giovanni in Laterano in 1988. He studied philosophy and theology at with the Arab Peninsula services companies that operate across the MENA region. In 2005, he founded The Third Line, the Pontifical Gregorian University, obtaining the title of Doctor of Theology in 1998, and Dubai first international contemporary art gallery showcasing artists from the Middle East. He graduated in psychology at a Spanish state university. He is recognised European psycholo- also helped to establish the Arabic Booker Prize for fiction as well as the Saif Ghobash-Banipal gist specialised in psychotherapy by the European Federation of Psychologists’ Associations Edina Tóth was born in Hungary in 1975. Edina graduated in Prize for Arabic Literary Translation in memory of his father, Saif Ghobash, who was the UAE (EFPA). Since 2011 he has been Director of the Secretariat for Ecumenism and Interreligious the Faculty of History and English at Pázmány Péter Catholic first Minister of State for Foreign Affairs. Author of Letters to a Young Muslim: In a series Dialogue of the Spanish Episcopal Conference and for twenty years he has been priest at the University in 1998, at Századvég School of Politics in 1999 and in European Studies at Di- of personal and insightful letters to his sons, Omar Saif Ghobash offers a vital manifesto that parish of Santa Catalina de Alejandría in Madrid. Previously, he was Episcopal Delegate for 66 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 67

tackles the dilemmas facing not only young Muslims but everyone navigating the complexities Fr. Michael O’SULLIVAN, homeland. He came to Germany in 1999 to get to know the country and learn the language. Diversity» to advance social inclusion in the EU capital through dialogue meetings and sport of today’s world. Full of wisdom and thoughtful reflections on faith, culture and society. This is Apostolic Vicariate of Southern Arabia - Abu Dhabi From 2000 onwards he studied Philosophy and Catholic Theology in Augsburg. In the course events engaging people from diverse religious and social background to have a common hu- a courageous and essential book that celebrates individuality whilst recognizing it is our shared of his studies he spent a year at the Pontifical Gregorian University in Rome and completed man experience. humanity that brings us together. Written with the experience of a diplomat and the personal his studies in Augsburg with the degree Diplom-Theologe in 2005. He then worked in Turkey responsibility of a father; Ghobash’s letters offer understanding and balance in a world that as a personal advisor to the Bishop of Anatolia until 2006. After his studies at the Philoso- Born in Ireland in 1964, Fr O’Sullivan has lived and worked rarely offers any. An intimate and hopeful glimpse into a sphere many are unfamiliar with; it phical-Theological College Sankt Georgen in Frankfurt/Main from 2006 to 2011, he was in the Arab world for over 25 years furthering cooperation, Željana ZOVKO MEP, provides an understanding of the everyday struggles Muslims face around the globe. promoted to the Doctorate of Theology in Dogmatics. Since October 2006 he had been wor- comprehension and interreligious dialogue in Algeria, Su- EPP Group Deputy Coordinator in AFET Committee king as a consultant for Islam in its Turkis form for the Centre for Christian-Muslim Encoun- dan, and the United Arab Emirates where he served from 2012 – 2016. He his stu- ter and Documentation (CIBEDO), the German Catholic Bishops’ Conference’s Office for dies to become a priest have been in Dublin, Toulouse and the Pontifical Institute of Arabic Christian-Islamic relations. Dr. Güzelmansur was appointed Director of CIBEDO in 2012. Riay TATARY BAKRY, and Islamic Studies in Rome. From 2004-2011 he was director of the Maison d’Abraham in Željana Zovko is an expert in international relations with President of the Spanish Islamic Committee and Imam Jerusalem, representing Secours Catholique – Caritas France in the Holy Land. From 2012- rich experience in foreign affairs and diplomacy. She has a of Madrid 2016 Father O’Sullivan was Financial Administrator of the Apostolic Vicariate of Southern BA (Hons) French degree from the University of North Lon- Arabia (the Catholic Church in the UAE, Oman and Yemen). From Sept 2017 to December Rabbi Avi TAWIL, don. Željana Zovko started her political and diplomatic career in the Presidency of Bosnia 2018, he was rector of the Basilica of Notre Dame d’Afrique, the best-known church of the Director of the European Jewish Community Centre and Herzegovina in 1999 where she worked as an associate for public relations and was head Riay Tatary Bakry (Damascus, 1948) is an imam at the Ma- Algerian capital and a place of culture and encounter between Christians and Muslims. He (EJCC) of office of the Croatian Presidency member. She was the resident Ambassador of Bosnia in drid Central Mosque, in the Tetuan neighborhood; President was invited to be the Local Coordinator of the Catholic Church for the historic visit of Pope Herzegovina to France from 2004 to 2008 and during the same period she was the non-re- of the Spanish Islamic Communities Union; President of the Spanish Islamic Commission; Francis to the United Arab Emirates in February 2019. There he worked closely with Vatican sident Ambassador to Algeria, Tunisia, Monaco and Andorra and the permanent represen- And President of the Islamic Council for European Cooperation, that was established in and UAE authorities organising the Mass which brought together 180,000 worshippers from Rabbi Avi Tawil is currently Director of the European Jewish tative of Bosnia and Herzegovina in UNESCO. Between 2008 and 2011 she was a resident Spain in 1970. He is a member of the Freedom of Religion Commission at the Ministry of all over the world to the Zayed Sports City, Abu Dhabi. Community Centre (EJCC) a Brussels based non-profit or- Ambassador of Bosnia and Herzegovina to Spain and a non-resident Ambassador to Morocco. Justice since its foundation, for which the King Juan Carlos I provided him with the Medal ganisation that promotes in Europe. He was born and raised in Buenos Aires, She served as a permanent representative in the World Tourism Organisation in the same pe- for Civil Merit in 1998. He signed the declaration that created the Three Religions depart- Argentina. He studied Rabbinical studies, , and Kabalah in the Rabbini- riod. Željana Zovko was a foreign affairs advisor for the President of the Council of Ministers ment at the University of Valencia in 1999. He signed the declarations for Islamic Religious Timo Aytaç GÜZELMANSUR, cal College of Canada, Montreal, Seminar of Jewish studies in Manchester, UK and at the of Bosnia and Herzegovina from 2012 to 2015. From May 2015 to October 2016 she was the Education (1996), and Religious Assistance (2017) as well as other academic declarations. He Managing Director, Centre for Christian-Muslim En- Yeshivah Gedolah in Safed, Israel. He was ordained as Rabbi in the headquarters of Chabad Ambassador of Bosnia and Herzegovina to Italy. In the first and second Croatian elections for signed the Agreement for Cooperation between the Spanish State and the Spanish Islamic counter and Documentation CIBEDO, Frankfurt am in Brooklyn, NY, and taught Jewish Philosophy in the Yeshivah Gedolah of Buenos Aires.Du- the European Parliament she was on the coalition list led by the Croatian Democratic Union. Commission, provided in law 26/92 on November 10th. Author for Islamic Religious Tea- Main, Germany ring 2001-2003 He was responsible for educational and humanitarian programmes with the MEP since 2016. chings curriculum in 1996 and 2014. Author and director of the “Discovering Islam” project Jewish community of Cuba and Patagonia.Since 2004, he lives in Brussels, Belgium with his in primary school textbooks. Author of several books and numerous articles published in wife and four young children, where he has developed a number of projects to raise awareness of Jewish Culture and intercultural dialogue in Europe. Since 2006, the EJCC organizes at Spanish and Arabic Promoter of the first mosque in Madrid built in modern times. Publicly Dr. Timo Güzelmansur was born in Antioch on the Orontes, the European Commission an annual event called EUROCHANUKAH with the presence opposed to extremist movements and condemned all the terrorist attacks performed by said today’s Antakya in Turkey, in 1977. After graduation he completed the military service in his organizations. and under the patronage of Commissioners. In 2017 he lunched the project «Dialogue & 68 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 69

PICTURES TAKEN DURING THE EVENT

XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS H.E. Archbishop Alain Paul Lebeaupin, Apostolic Nuncio to the EU; H.E. Cardinal Miguel Àngel Ayuso Guixot, Jan Olbrycht MEP, Co-Chair of the Intercultural Activities and Interreligious Dialogue Working Group; György Hölvényi President of the Pontifical Council for Interreligious Dialogue; Mons. Hrvoje Skrlec, Adviser to the Apostolic Nuncio MEP, Co-Chair of the EPP Group’s Working Group on Intercultural Activities and Interreligious Dialogue to the EU; Maronite

Jan Olbrycht MEP, Co-Chair of the Intercultural Activities and Interreligious Dialogue Working Group; György Hölvényi Edina Tóth MEP, Member of the Delegation for relations with the Arab Peninsula; Jan Olbrycht MEP, Co-Chair of MEP, Co-Chair of the EPP Group’s Working Group on Intercultural Activities and Interreligious Dialogue the Intercultural Activities and Interreligious Dialogue Working Group; Romain Strasser Head of the Intercultural and Religious Dialogue Unit 70 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 71

György Hölvényi MEP, Co-Chair of the EPP Group’s Working Group on Intercultural Activities and Interreligious Dialogue; Romain Strasser Head of the Intercultural and Religious Dialogue Unit Rabbi Avi Tawil, Director of the European Jewish Community Centre (EJCC) Rabbi Avi Tawil, Director of the European Jewish Community Centre (EJCC) Jan Olbrycht MEP, Co-Chair of the Intercultural Activities and Interreligious Dialogue Working Group; Romain Strasser Head of the Intercultural and Religious Dialogue Unit; Kris Peeters MEP, Head of the EPP Group BE Delegation

Kris Peeters MEP, Head of the EPP Group BE Delegation Edina Tóth MEP, Member of the Delegation for relations with the Arab Peninsula Rabbi Avi Tawil, Director of the European Jewish Community Centre (EJCC) Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee; György Hölvényi MEP, Co-Chairman of the Working Group on Intercultural and Religious Dialogue; Romain Strasser Head of the Intercultural and Religious Dialogue Unit 72 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 73

Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee Marcela Szymanski, Head of the EU office and Advocacy, Aid to the Church in Need (ACN) H.E. Ms Ismat JAHAN, Ambassador and Head of the Permanent Mission Organisation of Islamic Cooperation

Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee Fr Nektarios, Representative from Orthodox Churches to the European Union (CROCEU) H.E. Archbishop Alain Paul Lebeaupin, Apostolic Nuncio to the EU giving the speech Csaba Sogor Former EPP Group MEP; Adina Portaru, ADF International; Wim van de Camp Former EPP Group MEP 74 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 75

Jose Luis Bazan, Legal Adviser COMECE H.E. Mohamed Issa Abushabab, Ambassador, United Arab Emiretes to Belgium, Luxembourg and the EU; Reverend Canon H.E. Archbishop Alain Paul Lebeaupin, Apostolic Nuncio to the EU; H.E. Cardinal Miguel Àngel Ayuso Guixot, Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee; György Hölvényi MEP, Co-Chairman of Andrew Thompson, Chaplain of St Andrew’s Anglican Church in Abu Dhabi President of the Pontifical Council for Interreligious Dialogue; Riay Tatary Bakry, President of the Spanish Islamic the Working Group on Intercultural and Religious Dialogue and Romain Strasser Head of the Intercultural and Religious Committee and Imam of Madrid Dialogue Unit

Joahim Zeller Former EPP Group MEP Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee; György Hölvényi MEP, Co-Chairman of Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee; György Hölvényi MEP, Co-Chairman Edina Tóth MEP, Member of the Delegation for relations with the Arab Peninsula the Working Group on Intercultural and Religious Dialogue and Romain Strasser Head of the Intercultural and Religious of the Working Group on Intercultural and Religious Dialogue Dialogue Unit 76 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 77

H.E. Cardinal Miguel Àngel Ayuso Guixot, President of the Pontifical Council for Interreligious Dialogue Željana Zovko MEP, EPP Group Deputy Coordinator in AFET Committee; György Hölvényi MEP, Co-Chairman Paolo Licandro, former EPP Group Staff of the Working Group on Intercultural and Religious Dialogue

Edina Tóth MEP, Member of the Delegation for relations with the Arab Peninsula; Jan Olbrycht MEP, Co-Chairman Gábor TÖRÖK, Intercultural and Religious Dialogue Unit Policy Advisor; Riay Tatary Bakry, President of the Spanish Edina Tóth MEP, Member of the Delegation for relations with the Arab Peninsula; Jan Olbrycht MEP, Co-Chairman of the Working Group on Intercultural and Religious Dialogue; Romain Strasser Head of the Intercultural and Religious Islamic Committee and Imam of Madrid of the Working Group on Intercultural and Religious Dialogue Dialogue Unit 78 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 79

Timo Aytaç Güzelmansur, Managing Director, Centre for Christian-Muslim Encounter and Documentation CIBEDO, Jan Olbrycht MEP, Co-Chairman of the Working Group on Intercultural and Religious Dialogue Fr. Manuel Barrios Prieto, General Secretary, Commission of the Bishops’ Conferences of the EU (COMECE) Maronite representative of Monastère Saint Charbel Frankfurt am Main, Germany; Fr. Michael O’Sullivan, Apostolic Vicariate of Southern Arabia - Abu Dhabi

Mairead McGuinness MEP, First Vice-president of the European Parliament, Responsible for the Parliament´s dialogue with Fr. Manuel Barrios Prieto, General Secretary, Commission of the Bishops’ Conferences of the EU (COMECE) Jean Maher, Président OFEDH Organisation Franco-Égyptienne Droits de l’Homme H.E. Mohamed Issa Abushabab, Ambassador, United Arab Emiretes to Belgium, Luxembourg and the EU churches, religions and non-confessional organisations (Article 17 TFEU) giving the speech 80 / XXI ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 81

Reverend Canon Andrew Thompson, Chaplain of St Andrew’s Anglican Church in Abu Dhabi; H.E. Mohamed Issa H.E. Mohamed Issa Abushabab, UAE Ambassador to Belgium, Luxembourg and the EU Dr Ghalia Ali Humaidan, Counselor and Deputy Head of Mission, UAE Embassy Jean Maher, Président OFEDH Organisation Franco-Égyptienne Droits de l’Homme, reading the speech of Dr Sheikh Abdel Abushabab, Ambassador, United Arab Emirates to Belgium, Luxembourg and the EU Meneem Fouad, Representative of Sheikh Ahmed El Tayeb, Grand Imam of Al Azhar and Dean of the Faculty of Islamic Science of Al Azhar University

Edina Tóth MEP, Member of the Delegation for relations with the Arab Peninsula; Jan Olbrycht MEP, Co-Chairman of the H.E. Cardinal Miguel Àngel Ayuso Guixot, President of the Pontifical Council for Interreligious Dialogue Maroun Karam, President, Maronite League, Belgium; Paolo Licandro, former EPP Group Staff Bishop Porfyrios, Representative from Orthodox Churches to the European Union (CROCEU): Fr Nektarios, Representative Working Group on Intercultural and Religious Dialogue; Romain Strasser Head of the Intercultural and Religious Dialogue Unit from Orthodox Churches to the European Union (CROCEU) 82 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 83

al Parlamento europeo. Ha preso infatti il via oggi a Bruxelles una Conferenza sul Documento SIR AGENZIA D’INFORMAZIONE firmato il 4 febbraio scorso da Papa Francesco e dal Grand Imam di al-Azhar al-Tayyeb. Una PRESS giornata intensa di discussione e confronto sui temi (presenti anche nel nostro continente) del Il Documento di Abu Dhabi arriva a dialogo, della convivenza tra popoli e religioni, delle fragilità e dell’educazione dei giovani. Bruxelles. McGuinness (vice presidente Un momento di riflessione a più voci promosso dal gruppo parlamentare del Partito popolare europeo (Ppe), nell’ambito dell’annuale “Dialogo interculturale con le Chiese e le istituzioni Parlamento europeo): “Deve entrare nel religiose”. Ospiti del Monastero libanese maronita Saint Charbel sono politici e rappresentan- mondo politico” ti di comunità religiose e Chiese cristiane.

https://agensir.it/europa/2019/12/12/il-documento-di-abu-dhabi-arri- va-a-bruxelles-mcguinness-vice-presidente-parlamento-europeo-deve-en- trare-nel-mondo-politico/

Una giornata intensa di discussione e confronto sui temi del dialogo, della convivenza tra XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS popoli e religioni, delle fragilità e dell’educazione dei giovani. Un momento di riflessione a più voci promosso dal gruppo parlamentare del Partito popolare europeo (Ppe), nell’ambito dell’annuale “Dialogo interculturale con le Chiese e le istituzioni religiose”. Ospiti del Mo- nastero libanese maronita Saint Charbel sono politici e rappresentanti di comunità religiose e Chiese cristiane (da Bruxelles) Il Documento di Abu Dhabi sulla “Fratellanza umana” arriva

“Questo documento è un invito al dialogo”, ha detto Mairead McGuinness, vice presidente del Parlamento europeo, aprendo la conferenza: “Non è un testo che deve restare nelle biblio- teche, ma deve entrare e trovare una collocazione nel mondo politico“. Secondo la parlamentare, si tratta di “un documento storico per tre motivi”: “Si escludono i conflitti e le guerre” come metodo per risolvere le questioni; dà voce “ai meno privilegiati”; è stato “adottato in una delle zone più conflittuali del mondo”. Portando quindi il discorso nel contesto europeo, la vice presidente McGuinness ha osservato come i valori presenti nel Documento di Abu Dhabi siano condivisi anche in Europa e ha messo in guardia dall’uso che spesso si fa della paura dell’altro per vantaggi personali, invi- 84 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 85

tando a non sfruttare questi timori perché “laddove si instaura la paura, si creano divisioni e Il potere dell’incontro tra gli uomini si rive- Segno che il Documento di Abu Dhabi sta facendo fare nel mondo i primi passi verso un di- si costruiscono muri e ci vuole poi molto tempo per combattere questo male alla radice. Mai alogo di fraternità è il fatto che qui a Bruxelles a leggere in lingua originale araba l’intervento come oggi il dialogo è necessario”. la sempre e di gran lunga infinitamente su- dello Sheikh Abdel Meneem Fouad, di al-Azhar, è stato Jean Maher, copto ortodosso egiziano. Sono intervenuti anche padre Manuel Barrios Prieto, segretario generale della Comece, padre periore rispetto alla intolleranza e all’odio. Enzo Fortunato, del Sacro Convento di Assisi, e il Rev. Andrew Thompson, cappellano della chiesa anglicana di St. Andrew’ ad Abu Dhabi dando vita poi a un vivace dibattito sui temi della convivenza e della pace sociale in Europa. “Questo documento – ha detto Riay Tatary Esprimo l’auspicio che voi responsabili a diversi livelli della vita sociale e civile, possiate ascol- Bakry, presidente della comunità islamica spagnola e imam di Madrid – esprime un concetto tare ciò che il Papa e il Grand Imam vi dicono”. E aggiunge: “Non esitano a denunciare i mali di giustizia che sta al centro della tradizione giudaica, mette in luce il valore dell’amore che è della società, la sua disumanizzazione, la propensione al materialismo, l’anestesia della coscienza proprio del messaggio cristiano e propone la misericordia che è scritta nell’islam. Sono i pilas- individuale e collettiva, gli squilibri nella ripartizione della ricchezza. In breve, sono tutti segnali tri su cui poggia la fratellanza umana” e di una terza guerra mondiale a pezzi che procede subdolamente nel mondo”. Obiettivo, quindi, del Documento è diffondere a tutti i livelli e in tutte le forme possibili “valori come l’etica, la “se cristiani e musulmani se ne fanno carico, possiamo coinvolgere in questo cammino comune altri solidarietà, l’amore verso il prossimo e promuovere la cultura dell’incontro e della pace”. e la pace potrà prevalere in tutto il mondo”.

Ha preso la parola anche il nunzio apostolico in Ue, mons. Alain Paul Lebeaupin, che ha detto di aver consegnato questo Documento a tutti i rappresentanti permanenti degli Stati Membri e agli ambasciatori. Ed ha osservato: “Questo documento ci fa capire che un accordo è possibile, che è possibile promuovere la fratellanza tra i popoli e impedire che le differenze religiose possano essere utilizzare per dividere. Possiamo riuscire a metterci d’accordo e con- sentire la convivenza nella società. Se l’Unione vuole essere fedele ai valori dei padri fondatori, questa Unione è responsabile dell’immagine che dà di se stessa e del modo di trattare le sfide, A presentare il testo ai parlamentari presenti, il card. Miguel Ayuso Guixot, presidente del al mondo”. Pontificio Consiglio per il dialogo interreligioso. “Il Documento sulla Fratellanza umana – ha detto – rappresenta una pietra miliare sulla via del dialogo interreligioso. Una pietra miliare è un punto nel corso del cammino, non è né l’inizio né la fine. 86 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXI ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 87

Di conseguenza bisogna trovare tutti i mezzi e le strutture, anche ufficiali, per trovare quelle Sono tutti elementi in più ma soprattutto è molto importante raggiungere una istituzione SIR AGENZIA D’INFORMAZIONE Cosa preoccupa in Europa? piattaforme attraverso le quali si possa arrivare all’essenza del messaggio, e cioè promuovere come le Nazioni Unite ed essere ricevuti dal suo segretario generale con una missiva del Grand Il card. Ayuso Guixot all’Europa: “La paura ad ogni livello la cultura dell’incontro, del dialogo, della pace”. Il cardinale è stato invitato L’Europa deve recuperare le sue radici cristiane. Deve ritrovare se stessa. Deve riscoprire, anche Imam e del Papa. Prevedere in futuro una Giornata della fratellanza umana è un’iniziativa a Bruxelles dal gruppo parlamentare del partito popolare europeo (Ppe), a parlare del Do- all’interno dell’Unione Europea, questo senso di fratellanza che sembra si stia un po’ scioglien- buona e doverosa: talvolta abbiamo bisogno di un richiamo e questa giornata potrebbe offrire è il più grande nemico di ogni dialogo” cumento di Abu Dhabi, nell’ambito dell’annuale “Dialogo interculturale con le Chiese e le do. Si tratta allora di lavorare a tutti i livelli e con tutti i mezzi, per sostenere quelle strutture un’occasione affinché in tutte le parti del mondo, a diversi livelli, in tutti settori della vita istituzioni religiose”. Parlando a margine con il Sir, spiega la sua “missione”: “Raggiungere che ci permettono di vivere insieme e costruire un futuro di pace nel rispetto della dignità civile, sociale, politico e comunità religiose, insieme a tutte le persone di buona volontà, si https://agensir.it/europa/2019/12/14/il-card-ayuso-guixot-alleuropa-la- ogni angolo di questo pianeta. umana di ogni cittadino che a sua volta è anche credente. promuovano iniziative di fratellanza. Sarebbe un grande dono questo. paura-e-il-piu-grande-nemico-di-ogni-dialogo/ Non si può avere paura della fede dell’altro perché la fede è quell’elemento che ci il segretario Guterres come ha risposto? Dopo la missione alle Nazioni Unite, il card. Miguel Ayuso Guixot, presidente del Pontificio aiuta ad arricchire questa terra. Consiglio per il dialogo interreligioso, è stato invitato a Bruxelles dal gruppo parlamentare Lui rappresenta l’Onu. Ha accolto l’istanza e aspettiamo adesso che tutta la comunità interna- Ppe per parlare del Documento sulla fratellanza umana. E ai politici europei lancia un appello: L’Europa è però attraversata da crescenti fenomeni di populismo e antisemitismo. Le re- zionale la faccia propria e la sostenga. “La paura è il più grande nemico di ogni dialogo”. “Vorrei quindi chiedere di vincere la paura, ligioni incutono paura. Si ha paura anche dei migranti proprio per le loro appartenenze essere più accoglienti e promuovere progetti di inclusione che ci aiutano a superare questa religiose e culturali diverse da quelle europee. Cosa vuole dire oggi ai politici europei? Prima l’Onu. Ora Bruxelles. Perché il Papa ha preso così sul serio “il cultura dello scarto che logora i nostri ambienti sociali”(da Bruxelles) Pochi giorni fa era alle Che la paura è il più grande nemico di ogni dialogo. Di conseguenza vorrei estendere un in- processo” avviato ad Abu Dhabi? Nazioni Unite a New York. Ora è a Bruxelles dai parlamentari europei. Il cardinale Miguel vito a superare queste frontiere che fissiamo per paura dei cambiamenti in atto. Alcune sono Ayuso Guixot, presidente del Pontificio Consiglio per il dialogo interreligioso, non si ferma. comprensibili per le incertezze che ci pongono, ma che rimangono e rimarranno sempre le Perché vede che la fratellanza, la pace e la convivenza tra le persone, tra i popoli, tra le Nazioni, “Il Documento di Abu Dhabi – dice – è un testo che promuove la fratellanza universale. sfide del nostro tempo. Sfide che non possiamo ignorare ma la paura ci allontana e non ci tra le denominazioni e i diversi gruppi religiosi è una priorità per il futuro. permette di guardare con obbiettività alla vita reale. Vorrei quindi chiedere di vincere la paura, essere più accoglienti e Papa insiste, non molla. promuovere progetti di inclusione che ci E facendo così non fa altro che pensare alle nuove generazioni alle quali siamo tutti chiamati Non è un documento limitato o esclusivo oggi a consegnare un mondo migliore. Cerchiamo allora di ascoltare quanto proposto, senza aiutano a superare questa cultura dello paura e per il bene dell’umanità tutta intera. per alcuni, ma un documento aperto a tutti scarto che logora i nostri ambienti sociali. che porta un messaggio di fratellanza uni- versale. Prima di venire qui a Bruxelles, lei è stato a New York per portare un messaggio del Papa e del Grand Imam al segretario generale delle Nazioni Unite, António Guterres, al quale i due leader chiedono di dichiarare il 4 febbraio Giornata Mondiale della Fratellanza Di conseguenza anche a livello europeo, possiamo riflettere insieme per cercare di trovare quei Umana e di partecipare all’organizzazione, in un prossimo futuro, di un “Summit mon- mezzi che ci aiutano a promuovere lo spirito del Documento”. diale sulla fratellanza umana”. 88 / XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS / 89

Intercultural and Religious Dialogue Unit THE IRISH CATHOLIC Mrs McGuinness warned that since the Brexit vote there’s a need to “rebuild relationships Directorate for National Parliaments and Intercultural Dialogue between communities”. “I think Brexit perhaps was a wakeup call, because if you remember New British Government needs to prioritise the peace process was people of faith in the background working for a long time to bring ‘fragile’ NI peace process by Chai Brady people of violence to a better place within communities,” she said. “We need those voices again, we need the groundwork to be rebuilt and I would hope that whatever comes of Brexit that we acknowledge and realise that a peace that is fragile needs a Beatrice SCARASCIA MUGNOZZA, Nora Kramer, Assistant, good scaffolding to hold it up and that’s why we need community engagement and the role Director, National Parliaments and Intercultural and Religious Dialogue Unit of people in faith.” Intercultural Dialogue

Mrs McGuinness was speaking to The Irish Catholic after an intercultural dialogue with Churches and religious institutions in Belgium recently.

“When you talk to people in Northern Ireland who had been very happily building this peace, 20 years seems like a long time but it’s a short time when you’re resolving conflict,” she said. “I would hope that something would guide whoever is leading the UK to understand how easy Romain Strasser, Head of Unit, Atilla Agárdi, Press Adviser, it is to pull people apart and how very difficult it is to rebuild communities.” Intercultural and Religious Dialogue Unit Intercultural and Religious Dialogue Unit British society is deeply divided “on many questions”, Ms McGuinness continued, but parti- cularly on their future in Europe. “I don’t relish that division and I think it will be incumbent upon political leaders to try and rebuild from a very difficult foundation because it is extraor- dinary that after the referendum in 2016 you would imagine that things might have been moving towards reconciliation or a healing, but that hasn’t happened. MEP Mairead McGuinness “The convictions on either side were so deeply held that there has been no dialogue at all and https://www.irishcatholic.com/new-british-government-needs-to-priori- if any conversations are happening it’s a dialogue of the deaf.” tise-fragile-ni-peace-process/ The European People’s Party annual group intercultural dialogue took place at the Lebanese Gábor Török, Policy Adviser, Nino Papidze, Trainee, The new British government should acknowledge the “fragile peace” people of Faith have Maronite Monastery Saint Charbel near Brussels. Intercultural and Religious Dialogue Unit, Intercultural and Religious Dialogue Unit strived for in Northern Ireland and prioritse the peace process as Brexit looms, MEP Mairead McGuinness, Vice-President of the European Parliament, has said. Document Leaders from Muslim, Christian and Jewish communities took part and discussed the docu- Following the Conservatives’ massive election victory on December 12 and Prime Minister ment ‘Human Fraternity for World Peace and Living Together’, which was signed by Pope Boris Johnson’s moves to make it illegal to extend the Brexit transition period beyond 11 Francis and the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb during the Pontiff’s visit to Abu months, making a hard deal more likely, Mrs McGuinness said the new government must Dhabi in February this year. make the peace process a priority.

XXII ANNUAL EPP GROUP INTERCULTURAL DIALOGUE WITH CHURCHES AND RELIGIOUS INSTITUTIONS

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