DOCSLIB.ORG

The Conceptualisation of Africa in the Catholic Church Comparing Historically the Thought of Daniele Comboni and Adalberto Da Postioma

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Conceptualisation of Africa in the Catholic Church Comparing Historically the Thought of Daniele Comboni and Adalberto Da Postioma Social Sciences and Missions 32 (2019) 148–176 Social Sciences and Missions Sciences sociales et missions brill.com/ssm The Conceptualisation of Africa in the Catholic Church Comparing Historically the Thought of Daniele Comboni and Adalberto da Postioma Laura António Nhaueleque Open University, Lisbon [email protected] Luca Bussotti CEI-ISCTE—University Institute of Lisbon and, Federal University of Pernambuco, Recife [email protected] Abstract This article aims to show the evolution of the conceptualisation of Africa according to the Catholic Church, using as its key references Daniele Comboni and Adalberto da Postioma, two Italian missionaries who lived in the 19th century and 20th century respectively. Through them, the article attempts to interpret how the Catholic Church has conceived and implemented its relationships with the African continent in the last two centuries. The article uses history to analyse the thought of the two authors using a qualitative and comparative methodology. Résumé Le but de cet article est de montrer l’évolution de la conceptualisation de l’Afrique par l’église catholique, à partir des cas de Daniele Comboni et Adalberto da Postioma, deux missionnaires italiens du 19ème et 20ème siècles. À travers eux, l’article cherche à interpréter la manière dont l’église catholique a conçu et mis en œuvre ses relations avec le continent africain au cours des deux derniers siècles. L’article utilise l’histoire pour analyser la pensée des deux auteurs, en mobilisant une méthodologie qualitative et comparative. © koninklijke brill nv, leiden, 2019 | doi:10.1163/18748945-03201004Downloaded from Brill.com09/27/2021 12:36:38PM via free access the conceptualisation of africa in the catholic church 149 Keywords Comboni – Postioma – Catholic Thought – Africa – mission Mots-clés Comboni – Postioma – pensée catholique – Afrique – mission This article aims to analyse how the Catholic Church dealt with the “African question”. This is made through the analysis of two symbolic figures who lived in different cultural, sociological and theological contexts, Daniele Comboni and Adalberto da Postioma. The article will reveal the transformations, resis- tances and continuities of Catholic missionary work in Africa in the last two centuries. The analysis presented here is limited and determined by the two above- mentioned figures who represent the focus of this research. In chronological terms, it intends to consider the missionary activity of the Catholic Church in the 19th and 20th centuries. Geographically, the study privileges the areas in which Comboni and Postioma operated as missionaries: Central Africa and namely Sudan for Comboni and Angola for Postioma. The study presented here distinguishes between missionary theology (and philosophy, especially in the case of Postioma) and missionary practice, trying to point out the different per- spectives of these two dimensions. Comboni and Postioma are two figures who have similarities but also great differences: the similarities are in their dedication to discovering African cul- ture and the need to evangelise African people. The differences are basically historical, due to the two different periods in which they lived, and their ideas about how to deal with Africa within the context of Catholic missionary work. Comboni belonged to a “fighting church”, in which to evangelise meant “to civilise” or “to Europeanise”,while Postioma was part of a heterogeneous strand which aimed to balance Christianity with traditional African beliefs, promoting a culture of evangelisation, but as part of a missionary work based on dialogue and respect for the different cultures. The comparison of these two figures offers a way to understand the path that Catholic missionary thought followed for about one hundred years of its relationship with Africa and also to point out how the “Africanism” accepted by the Catholic Church encountered fluid but definite limits. Unlike Comboni, Postioma probably went beyond these limits, with the result that his work has remained marginalised until the present day. Social Sciences and Missions 32 (2019) 148–176 Downloaded from Brill.com09/27/2021 12:36:38PM via free access 150 nhaueleque and bussotti This article attempts to answer a basic question: how did theology and mis- sionary work evolve in Africa within the Catholic Church during the period which symbolically began with the work of Comboni and finished with the work of Postioma? As far as method is concerned, the main instrument for carrying out this work has been an analysis of written works, letters and inter- ventions by each of the two authors considered here, accompanied by biblio- graphic research focused on the Catholic Church’s ideas about Africa. The text is composed of three sections. The first section focuses on the evolution of the conceptualisation and practice of Catholic missionary work, with particular emphasis on Africa; the second section deals with Comboni’s African thought; and the last section analyses Adalberto da Postioma’s African thought.The con- clusion discusses the main issues raised throughout the study. 1 Evolution of the Catholic Approach to Evangelisation and Missionary Work in Africa Over the two centuries in which the works of Comboni and Postioma were writ- ten, the focal points which characterised the relationship between the Catholic Church and the secular world were the affirmation of liberalism during the first stage and the affirmation of totalitarian regimes during the second, passing through the colonisation and decolonisation of Africa. Respected authors have emphasised the importance of the political and cultural context of the period in relation to the missionary work carried out by the Church.1 According to the historian Gadille, it is possible to identify four main peri- ods in the relationship between the Catholic Church and Africa. The first, between 1820 and 1880, is characterised as the “time of creative effervescence”2 for Catholicism. The “creative effervescence” of which Gadille speaks occurred, among others, in the diocese of Lyon with the foundation, by a group of lay peo- ple led by Pauline Jaricot, of the Œuvre de la Propagation de la Foi (1822), whose main goal was to “spread the Gospel around the world”, bringing together lay and religious men (Essertel, 2001: 27). Propagation de la Foi was not the only institution to be founded in this period. Father Lavigerie (Archbishop of Alger) founded the Société des Missionnires d’Afrique (a.k.a. les Pères Blancs, or “White Fathers”) in 1868 and, in 1869, the Sœurs agricoles hospitalières, which 1 Gadille (1988). 2 Idem, p. 47. Social Sciences and MissionsDownloaded 32from (2019) Brill.com09/27/2021 148–176 12:36:38PM via free access the conceptualisation of africa in the catholic church 151 very soon assumed the denomination of Sœurs Missionaires de Notre Dame d’Afrique (a.k.a. Sœurs Blanches).3 France, with its ‘Berulian school’,4 was the epicentre of this wave of spiritu- ality, as the experience of Father Francisco Libermann confirms (Coulon & Brasseur, 1988). Italy was also affected by this wave of new missionary spiritual- ity. Figures such as the Piedmontese Capuchin Guglielmo Massaia, Giustino de Jacobis of the Congregation of Missions, the Neapolitan Ludovico de Casoria, Nicolò Olivieri of the Pia Opera del Riscatto (which aimed to redeem “Moorish Girls”) all, directly or indirectly, joined the debate on missionary work in Africa, greatly influencing Comboni’s spiritual and religious education. Specifically, a letter from De Liguori about the Christian martyrs in Japan (which accurately described the ecclesiastic climate in the 19th century) seems to have made a particularly important impact on the young Comboni.5 At the Vatican side, after the short pontificate of Pious VIII, the first part of the first period identified by Gadille is marked by Gregory XVI. A moderate from a political and social point of view (the Mirari Vos encyclical condemns the Catholic liberalism formulated by Lamennais), he gave a great boost to mis- sionary action. He concentrated his work on the opening of new missions in England, North America, as well as in Australia and Africa, and he condemned the slave system, classifying it as a trade in human flesh.6 As stated by the Italian Cardinal Costantini: The missionary idea broadly penetrated into Catholic consciousness and the entire holy blossoming of works for missionary cooperation germi- nated by the Propagation of the Faith, the Work of the Holy Childhood, the foundation of new missionary institutes.7 Due to the historical legacy of a church connected to the occupation of Africa and the slave trade, many African peoples considered Islam to be their main religious reference. Cultural factors, such as the role of women and the accep- tance of polygamy, also contributed to the spreading of Islam, especially in West Africa.8 However, between 1820 and 1880, the Church took different 3 Taroni (2012). 4 Krumenacker (1999). 5 Battelli (1988). 6 Agasso & Agasso (2011). 7 Costantini (1948), p. 16. 8 Parrinder (1959). Social Sciences and Missions 32 (2019) 148–176 Downloaded from Brill.com09/27/2021 12:36:38PM via free access 152 nhaueleque and bussotti stances regarding this phenomenon, sometimes ambiguously. Pious IX, Gre- gory XVI’s successor, in his Instructio 1293 (1866), accepted de facto slavery and the buying and selling of slaves. He also preferred to support the South against the North in the American CivilWar. As Cardinal Antonelli said as he attempted to explain it to Rufus King, the American representative in Rome, in 1864, the Church was against slavery but was highly concerned about suddenly freeing some millions of slaves who would encounter enormous difficulties integrating in the social and economic life of their various countries as free human beings.9 A common, traditional position defined the approach to the national ques- tion in Africa. While Gregory XVI approved the occupation of Poland by the Tsar’s troops, Pius IX, with his Syllabus (1862), condemned rationalism and absolute nationalism, both products he argued of an anti-Christian moder- nity.10 At the end of this period, and especially starting in the 1870s, the Church felt in risk.
Load more

Recommended publications
  • The “Doctrine of Discovery” and Terra Nullius: a Catholic Response
    1 The “Doctrine of Discovery” and Terra Nullius: A Catholic Response The following text considers and repudiates illegitimate concepts and principles used by Europeans to justify the seizure of land previously held by Indigenous Peoples and often identified by the terms Doctrine of Discovery and terra nullius. An appendix provides an historical overview of the development of these concepts vis-a-vis Catholic teaching and of their repudiation. The presuppositions behind these concepts also undergirded the deeply regrettable policy of the removal of Indigenous children from their families and cultures in order to place them in residential schools. The text includes commitments which are recommended as a better way of walking together with Indigenous Peoples. Preamble The Truth and Reconciliation process of recent years has helped us to recognize anew the historical abuses perpetrated against Indigenous peoples in our land. We have also listened to and been humbled by courageous testimonies detailing abuse, inhuman treatment, and cultural denigration committed through the residential school system. In this brief note, which is an expression of our determination to collaborate with First Nations, Inuit and Métis in moving forward, and also in part a response to the Calls to Action of the Truth and Reconciliation Commission, we would like to reflect in particular on how land was often seized from its Indigenous inhabitants without their consent or any legal justification. The Canadian Conference of Catholic Bishops (CCCB), the Canadian Catholic Aboriginal Council and other Catholic organizations have been reflecting on the concepts of the Doctrine of Discovery and terra nullius for some time (a more detailed historical analysis is included in the attached Appendix).
    [Show full text]
  • {Num}1. to Don Bernardo Fusari at Rovereto
    1. To Don Bernardo Fusari at Rovereto Stresa, 3 January 1847 . This evening I find myself shut in by the snow in the Casa Bolongaro, and I want to write a few lines to my beloved Don Bernardo. Do not think that you are idle while you find yourself there at Rovereto relieved of the care of the college; for you are doing very much - indeed you are doing everything that matters in this world - as long as you are doing the most loveable and holy will of God. It is certain that divine wisdom always has its reasons for whatever it does or allows. Sometimes we are unable to see those reasons, because of our defective sight; but God’s reasoning is in reality both brilliant light and life-giving pure fire. So be happy! Keep up a holy cheerfulness, and give thanks without ceasing. Remember our dear Don Giulio [Todeschi], ever with ‘Deo Gratias’ [Thanks be to God] on his lips. Our beloved and faithful Don Angeli has gone before us to his heavenly dwelling; he will pray for us, and we for him. It may be that before long we shall meet, since the Verona foundation will call me there. The imperial decree for it has come. I commend this work to your prayers and those of Don Antonio Gasperini - whom I ask you to greet for me. I wish you both every blessing in this New Year. Your affectionate servant and friend, A. ROSMINI p. 2. To Don Pietro Bertetti atTortona Stresa, 2 January 1847 My dear brother in Christ, I approve of your idea of waiting until the coming holidays, and then detaching yourself from everything.
    [Show full text]
  • The Pre-History of Subsidiarity in Leo XIII
    Journal of Catholic Legal Studies Volume 56 Number 1 Article 5 The Pre-History of Subsidiarity in Leo XIII Michael P. Moreland Follow this and additional works at: https://scholarship.law.stjohns.edu/jcls This Symposium is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in Journal of Catholic Legal Studies by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. FINAL_MORELAND 8/14/2018 9:10 PM THE PRE-HISTORY OF SUBSIDIARITY IN LEO XIII MICHAEL P. MORELAND† Christian Legal Thought is a much-anticipated contribution from Patrick Brennan and William Brewbaker that brings the resources of the Christian intellectual tradition to bear on law and legal education. Among its many strengths, the book deftly combines Catholic and Protestant contributions and scholarly material with more widely accessible sources such as sermons and newspaper columns. But no project aiming at a crisp and manageably-sized presentation of Christianity’s contribution to law could hope to offer a comprehensive treatment of particular themes. And so, in this brief essay, I seek to elaborate upon the treatment of the principle of subsidiarity in Catholic social thought. Subsidiarity is mentioned a handful of times in Christian Legal Thought, most squarely with a lengthy quotation from Pius XI’s articulation of the principle in Quadragesimo Anno.1 In this proposed elaboration of subsidiarity, I wish to broaden the discussion of subsidiarity historically (back a few decades from Quadragesimo Anno to the pontificate of Leo XIII) and philosophically (most especially its relation to Leo XIII’s revival of Thomism).2 Statements of the principle have historically been terse and straightforward even if the application of subsidiarity to particular legal questions has not.
    [Show full text]
  • Religion and the Abolition of Slavery: a Comparative Approach
    Religions and the abolition of slavery - a comparative approach William G. Clarence-Smith Economic historians tend to see religion as justifying servitude, or perhaps as ameliorating the conditions of slaves and serving to make abolition acceptable, but rarely as a causative factor in the evolution of the ‘peculiar institution.’ In the hallowed traditions, slavery emerges from scarcity of labour and abundance of land. This may be a mistake. If culture is to humans what water is to fish, the relationship between slavery and religion might be stood on its head. It takes a culture that sees certain human beings as chattels, or livestock, for labour to be structured in particular ways. If religions profoundly affected labour opportunities in societies, it becomes all the more important to understand how perceptions of slavery differed and changed. It is customary to draw a distinction between Christian sensitivity to slavery, and the ingrained conservatism of other faiths, but all world religions have wrestled with the problem of slavery. Moreover, all have hesitated between sanctioning and condemning the 'embarrassing institution.' Acceptance of slavery lasted for centuries, and yet went hand in hand with doubts, criticisms, and occasional outright condemnations. Hinduism The roots of slavery stretch back to the earliest Hindu texts, and belief in reincarnation led to the interpretation of slavery as retribution for evil deeds in an earlier life. Servile status originated chiefly from capture in war, birth to a bondwoman, sale of self and children, debt, or judicial procedures. Caste and slavery overlapped considerably, but were far from being identical. Brahmins tried to have themselves exempted from servitude, and more generally to ensure that no slave should belong to 1 someone from a lower caste.
    [Show full text]
  • The Good Shepherd in Jn 10
    VfRBUM Catholic Biblical Federation ■ SHTZ: J "Ut Verbum Dei currat" Three New Saints Seek. And Find The Year of the Bible F r o m t h e F i e l d The Good Shepherd in Jn 10 N° 68/69 English Edition 3-4/2003 CATHOLIC BIBLICAL FEDERATION BULLETIN DEI VERBUM \s a quarterly publica tion in English, French, German and Spanish. Editors Alexander M. Schweitzer Claudio EttI Assistant to the Editors Dorothee Knabe Production and Layout media_projekt, 70499 Stuttgart A subscription for one year consists of four issues beginning the quarter payment is received. Please indicate in which language you wish to receive the BULLETIN DEI Feature Articles VERBUM. Subscription rates Pioneers of Universal Mission - Three New Saints a Ordinary subscription: US $ 20 / € 20 " U t V e r b u m D e i c u r r a t " - " O m n i b u s o m n i a f a c t u s s u m " Supporting subscription: US $ 34 / € 34 o Third World countries: US$ 14 / € 14 L u d g e r F e l d k a m p e r 4 -i Students: US $ 14 / € 14 Saving Africa through Africa Air mail delivery: US$ 7 / € 7 extra J o s e f B a y e r 8 in order to cover production costs we recom mend a supporting subscription. For mem Seek. And Find - The Year of the Bible ... bers of the Catholic Biblical Federation the subscription fee is included in the annual . i n G e r m a n y 1 1 membership fee.
    [Show full text]
  • Meeting of the Major Superiors of the Order of Camillians Rome, 14-18 March 2019
    1 Meeting of the Major Superiors of the Order of Camillians Rome, 14-18 March 2019 IN PREPARATION FOR THE GENERAL CHAPTER OF MAY 2020 THE HISTORY OF CAMILLIAN SUPERIOR GENERALS AND GENERAL CHAPTERS: Some Historical Notes and Curiosities! Fr. Leo Pessini The superior general presides over the government of the entire Order. He has jurisdiction and authority over the provinces, the vice-provinces, the delegations, the houses and the religious (Constitution, 97). The superior general also consults the provincial superiors, vice-provincials and delegates in matters of major importance which concern the entire Order. If possible once a year and, whenever this is necessary, he shall convene the provincials, vice-provincials and delegates…to address various questions with the general consulta (General Statutes, 79) The general chapter, wherein resides the supreme collegial authority of the Order, is formed of representatives of the whole Order and thus is a sign of unity in charity (Constitution, 113) Introduction We are beginning the preparations for the fifty-ninth General Chapter of the Order of Camillians which we will celebrate starting on 2 May 2020 and whose subject will be ‘Which Camillian Prophecy Today? Peering into the Past and Living in the Present Trying to Serve as Samaritans and Journeying with Hope towards the Future’ The subject of prophecy is once again of great contemporary relevance and appears always new as a challenge for consecrated life today. Let us welcome the invitation of Pope Francis who has repeatedly called our attention to this specific characteristic of consecrated life: prophecy! ‘I hope that you will wake up the world’ because the known characteristic of consecrated life is prophecy.
    [Show full text]
  • Don Bosco's Missionary Dreams-Images of a Worldwide Salesian a Posto Late
    DON BOSCO'S MISSIONARY DREAMS-IMAGES OF A WORLDWIDE SALESIAN A POSTO LATE Prefatory Notel Because of the vastness of the subject and of the amount of material involved, this essay will be presented in two installments. In this issue, after a general introduction, we will discuss the First Missionary Dream, expressing Don Bosco's original option for the missions; and then, the two "South American" missionary dreams, projecting the expansion of the Salesian work in that sub­ continent. In the next issue we will present the two world-oriented dreams, and we will conclude with an interpretation of the missionary dreams as a whole, as well as of particular facets thereof. Introduction he Biographical Memoirs and the Documenti that preceded them record over T150 narratives of dreams attributed to Don Bosco.2 Many of them are 1 The present study is a rewritten version of two earlier essays by the same author: "I Sogni in Don Bosco. Esame storico-critico, significato e ruolo profetico missionario per I'America Latina," in Don Bosco e Brasilia. Profezia, realta sociale e diritto, a cura di Cosimo Semeraro. Padova: CEDAM, 1990, p. 85-130; and "Don Bosco's Mission Dreams in Context," Indian Missiological Review 10 (1988) 9-52. In spite of basic identity with the earlier drafts, it was felt that in its present form the essay will interest the readers of the Journal. 2 The Italian Memorie Biografiche are cited as IBM The English Biographical Memoirs (volumes I-XV) are cited as EBM. [Giovanni Battista Lemoyne] Documenti per scrivere la storia di D.
    [Show full text]
  • The Holy See
    The Holy See IN PLURIMIS ENCYCLICAL OF POPE LEO XIII ON THE ABOLITION OF SLAVERY To the Bishops of Brazil. Amid the many and great demonstrations of affection which from almost all the peoples of the earth have come to Us, and are still coming to Us, in congratulation upon the happy attainment of the fiftieth anniversary of Our priesthood, there is one which moves Us in a quite special way. We mean one which comes from Brazil, where, upon the occasion of this happy event, large numbers of those who in that vast empire groan beneath the yoke of slavery, have been legally set free. And this work, so full of the spirit of Christian mercy, has been offered up in cooperation with the clergy, by charitable members of the laity of both sexes, to God, the Author and Giver of all good things, in testimony of their gratitude for the favor of the health and the years which have been granted to Us. But this was specially acceptable and sweet to Us because it lent confirmation to the belief, which is so welcome to Us, that the great majority of the people of Brazil desire to see the cruelty of slavery ended, and rooted out from the land. This popular feeling has been strongly seconded by the emperor and his august daughter, and also by the ministers, by means of various laws which, with this end in view, have been introduced and sanctioned. We told the Brazilian ambassador last January what a consolation these things were to Us, and We also assured him that We would address letters to the bishops of Brazil in behalf of these unhappy slaves.
    [Show full text]
  • The Catholic Church Regarding African Slavery in Brazil During the Emancipation Period from 1850 to 1888
    Bondage and Freedom The role of the Catholic Church regarding African slavery in Brazil during the emancipation period from 1850 to 1888 Matheus Elias da Silva Supervisor Associate Professor Roar G. Fotland This Master's Thesis is carried out as a part of the education at MF Norwegian School of Theology and is therefore approved as a part of this education. MF Norwegian School of Theology, [2014, Spring] AVH5010: Master's Thesis [60 ECTS] Master in Theology [34.658 words] 1 Table of Contents Chapter I – Introduction ..................................................................................................................5 1.1 - Personal Concern ....................................................................................................................5 1.2 - Background..............................................................................................................................5 1.3 - The Research........................................................................................................................... 5 1.4 - Methodology............................................................................................................................6 1.5 - Sources.................................................................................................................................... 9 1.6 - Research History .................................................................................................................... 9 1.7 - Terminology...........................................................................................................................10
    [Show full text]
  • Mentioned Resolution of the Organization of Afri- Can Unity; “5
    143 -.Part II mentioned resolution of the Organization of Afri- it was necessary that the Council should consider the can Unity; situation as a matter or urgency. It further stated that “5. Requests all States to assist the Organization despite resolutions 1747 (XVI), 1760 (XVII), 1883 of African Unity in the attainment of this objective; (XVIII) and 1889 (XVIII) of the General Assem- bly, the efforts of the Special Committee established “6. Requests the Organization of African Unity, under resolution 1654 (XVI) and of the United Nn- in accordance with Article 54 of the Charter of the tions Secretary-General, and the repeated appeals made United Nations, to keep the Security Council fully by the African Heads of State and Government, the informed of any action it may take under the present United Kingdom had done nothing to apply resolu- resolution; tion 15 14 (XV) to “its colony of Southern Rhodesia”. “7. Requc,s~s the Secretary-General of the United Moreover, the intensification of repressive measures Nations to follow the situation in the Congo and against the African nationalist leaders, the decision to to report to the Security Council at the appropriate hold elections on the basis of the Constitution of time.” 1961, and the threats of “the so-called Prime Minister The question remained on the list of matters with of the Territory to proclaim the independence” of which the Security Council is seized.‘O” Southern Rhodesia without regard for the opinion of the African inhabitants, had resulted in a deterioration SITUATION IN SOUTHERN RHODESIA of the situation, and had been characterized as consti- Ihxision of 6 May 1965 (1202nd meeting): tuting “a threat to international peace and security”.
    [Show full text]
  • The North African-Middle East Uprisings from Tunisia to Libya
    HERBERT P. BIX The North African-Middle East Uprisings from Tunisia to Libya REVOLUTIONARY WAVE OF UPRISINGS has swept Over North A Africa and the Middle East, and the United States and its allies are struggHng to contain it. To place current US actions in Arab countries across the region in their proper context, a historical perspective, with events hned up chronologically, is useful. The US remains the global hegemon: it frames global debate and pos- sesses an unrivaled military machine. Few Arab rulers can remain unaf- fected by its policies. But far from being the sort of hegemon that can dominate through latent force, it must continually fight costly air and ground wars. The inconclusive character of these wars, and the decaying character of its domestic society and economy, reveals a weakened, over- extended power. Because of America's decade-long, unending wars and occupations massive numbers of MusHm civilians have died, while the productive sector of the US economy has steadily contracted. What foHows is a brief sketch, starting with how the European powers shaped the Middle East and North Africa until the United States displaced them, then jumping to the present in order to survey the authoritarian regimes in the non-Western societies of Tunisia, Egypt, Bahrain, Yemen, and Libya as they confront the rage of anti-regime forces. My central aim is to show that contemporary American-European interventions are best understood not as attempts to protect endangered civihans, as official US rhetoric holds, but as an extension of the logic of empire—continuous with the past and with the ethos of imperiahsm.
    [Show full text]
  • L'osservatore Romano
    Spedizione in abbonamento postale Roma, conto corrente postale n. 649004 Copia €1,00 Copia arretrata €2,00 L’OSSERVATORE ROMANO GIORNALE QUOTIDIANO POLITICO RELIGIOSO Unicuique suum Non praevalebunt Anno CLIII n. 250 (46.494) Città del Vaticano giovedì 31 ottobre 2013 . All’udienza generale Papa Francesco invita a pregare per la fine delle violenze nel Paese Riconciliazione e stabilità per l’Iraq E ai fedeli ricorda che la comunione dei santi crea una grande famiglia fra cielo e terra Riconciliazione, pace, unità e stabilità cialmente nei momenti difficili. Se noi volte si fa fatica a chiedere l’aiuto spiri- piccola confessione: «Tutti, anch’io». «per la cara nazione irachena, purtrop- siamo uniti la fede diventa forte. Quan- tuale di quanti condividono con noi Ma «tutto ciò — ha puntualizzato — po colpita quotidianamente da tragici to è bello sostenerci gli uni gli altri l’esperienza cristiana». In proposito il non deve stupirci, perché siamo esseri episodi di violenza»: le ha invocate Pa- nell’avventura meravigliosa della fede», Papa si è chiesto: «Chi di noi tutti non umani, segnati da fragilità e limiti; tutti pa Francesco, all’udienza generale di ha commentato. Del resto «la tendenza ha sperimentato insicurezze, smarri- siamo fragili, tutti abbiamo limiti». stamattina, mercoledì 30 ottobre, al ter- a chiudersi nel privato ha influenzato menti e perfino dubbi nel cammino mine della quale, nell’auletta dell’Aula anche l’ambito religioso, così che molte della fede?». E la risposta è stata una PAGINA 8 Paolo VI, ha salutato alcuni esponenti religiosi del Paese. Presentata al Ponte- fice dal cardinale Jean-Louis Tauran, presidente del Pontificio Consiglio per il Dialogo Interreligioso, la delegazione era composta da rappresentanti delle sovrintendenze irachene sciita e sunni- ta, cristiana, yazidita e sabita.
    [Show full text]