Le pape François a demandé dimanche aux jeunes du monde entier d’introduire la prière dans leurs « chats » quotidiens et de faire de l’Évangile leur « navigateur » dans la vie. Le souverain pontife a utilisé le langage de l’informatique dans sa dernière homélie adressée à 2,5 millions de jeunes, selon les organisateurs, réunis pour la messe finale des Journées mondiales de la jeunesse célébrée à Brzegi, près de Cracovie.
La mémoire de Dieu, a-t-il dit, « n’est pas un disque dur qui enregistre toutes nos données, mais un cœur tendre de compassion qui se réjouit d’effacer définitivement toutes nos traces de mal ». En prêchant l’espérance, il a demandé aux jeunes de rejeter « la tristesse », un « virus qui infecte et bloque tout, qui ferme toute porte, qui empêche de relancer la vie, de recommencer ». Il leur a proposé aussi de renoncer au « dopage du succès à tout prix et à la drogue de penser seulement à ses propres aises ».
Dans la même veine, il a eu recours au langage informatique pour demander aux fidèles de rejeter « des liturgies mondaines du paraître et du maquillage de l’âme pour paraître meilleurs ». « Au contraire, installez bien la connexion la plus stable, celle d’un cœur qui voit et transmet le bien sans se lasser. » Dieu espère que « parmi tous les contacts et les chats de chaque jour, il y ait à la première place le fil d’or de la prière » et désire que « son Évangile devienne tien et qu’il soit ton navigateur sur les routes de la vie », a-t-il ajouté.
„Nous ne sommes pas seuls au monde. Tout nous vient de Dieu. Si le Créateur nous a confié tant de richesses, c’est pour que nous respections leur destination véritable qui est de contribuer au bonheur de tous. L’Évangile élargit nos perspectives en nous rappelant que nous sommes solidaires et dépendants. Nous avons la responsabilité d’être généreux.
Un confrère, le Père Yvon Veilleux, qui fut longtemps curé en paroisse, disait : ce sont toujours les pauvres qui donnent le plus. Les riches, eux, ils n’ont jamais assez pour donner.
Frères et sœurs, soyons riches, mais en vue de Dieu : soyons complices et partenaires de Celui qui nous a tout donné de lui-même, lui qui veut entre nous l’égalité, l’équité, la miséricorde, le partage. Isabelle Rivière écrivait : « Toute la misère du monde est faite d’avarice : la misère des corps, du refus de partager son bien; la misère des cœurs, du refus de partager son temps. Chacun avait besoin pour vivre, de ce qu’un autre a gardé pour lui et qui s’est gâté faute d’emploi. »”
The pontiff had earlier passed through the infamous gates of the concentration camp, emblazoned with the words “arbeit macht frei” – work sets you free – alone and on foot. Ironically, after two days of downpours and leaden skies since his arrival in Kraków, a bright sun shone on one of the darkest places on earth.
At Block 11, he was greeted by a dozen grey-haired survivors, stooped and frail, resting on sticks. He paused to kiss each of them, exchanging a few words, clasping hands.
One man presented him with a black and white photograph, apparently showing a group of gaunt inmates in the camp. The man pointed to the picture, and then to himself: this was me.
Another was Eva Umlauf, who was almost two years old when she was taken to Auschwitz in 1944. Her mother gave birth to Eva’s sister, Nora, at the camp shortly after it was liberated in January 1945. Seventy-two years later, Umlauf still bears her camp number, A26959, tattooed on her arm.
The last survivor in the line at Block 11 handed Francis a lit candle, which he carried to the “wall of death”, against which thousands of prisoners were shot. Reaching out to rest his right hand on the wall, he bowed his head.
The pope prays at Auschwitz-Birkenau memorial. Photograph: Gregorio Borgia/AP
He then descended steps to the bleak narrow corridors leading to Kolbe’s cell. After emerging from his contemplation, he wrote, in Spanish, in the Auschwitz memorial’s guest book: “Lord, have pity on your people. Lord, forgive so much cruelty.”
At the nearby Birkenau camp, part of the Auschwitz complex, the pope slowly passed along a monument to camp victims, situated between the ruins of the two biggest gas chambers and crematoria, pausing to read inscriptions in 23 languages. Poland’s chief rabbi, Michael Schudrich, hauntingly recited Psalm 130 in Hebrew: “Out of the depths I cry to you, Lord”.
Francis greeted more survivors and their families, many wearing blue striped scarves in an echo of camp uniforms. They were joined by dozens of Polish Catholics who had risked their lives to shelter Jews during the Nazi occupation of their country. The more agile knelt to kiss the pope’s hand.
Two girls, dressed in white with neat plaits hanging down their backs, were presented. One clutched a framed family portrait of their long-dead relatives, Józef and Wiktoria Ulma, who were shot along with their six children in 1942 for sheltering a group of Jews.
Pope Francis touches the ‘wall of death’, the scene of many thousands of executions. Photograph: AFP/Getty ImagesHolocaust historians have identified about 1,000 Polish priests who rescued or harboured Jews, and about 300 convents or religious institutions used as hiding places. Priests passed hundreds of birth and baptism certificates of dead Polish Catholics to Jews to help them disguise their identity.
Yad Vashem, the Holocaust museum in Jerusalem, has acknowledged more than 6,500 Poles as “righteous gentiles” for risking their lives to save Jews.
The Auschwitz-Birkenau memorial and museum, 40 miles from Kraków, was founded in July 1947, two and a half years after the camp’s liberation by Soviet troops. It incorporates 150 buildings and 300 ruins, including the remains of the gas chambers and crematoria blown up by the Germans as Soviet forces were advancing. Last year, 1.72 million people visited the site.
Piotr Cywiński, the director of the Auschwitz-Birkenau memorial complex, said he respected the pope’s decision to remain silent.
“There are places and tragedies which make you at a loss for words, where actually there are no words to express what so many still see as unimaginable,” he said the day before the visit.
“This is a world which is desperately in need of a wise message, of being reminded of the fundamental human truths. Auschwitz and the tragedy of the Holocaust sensitise us acutely to these issues.”
In the gloom of an underground cell at the site of one of the greatest horrors in history, Pope Francis sat alone, head bowed, in silence.
A dim lamp threw light on to his hunched shoulders, clad in papal white. The bars of the cell door cast shadows along the stone floor, and a cross was faintly scratched in the wall.
Seventy-five years ago, when Francis was a four-year-old boy called Jorge living in Buenos Aires, this cell at the Auschwitz Nazi death camp was occupied by prisoner number 16770, Maximilian Kolbe, a Franciscan friar.
When 10 fellow inmates were selected to die in punishment for the escape of another prisoner, Kolbe stepped forward and volunteered his life instead of that of Franciszek Gajowniczek, who had cried out in anguish for his wife and children. Kolbe’s offer was accepted. He was thrown into the starvation bunker for two weeks and finally given a lethal injection on 14 August 1941.
He had signalled his intention to visit the memorial “without speeches, without crowds”. His simple plan was: “Alone, enter, pray. And may the Lord give me the grace to cry.”
In the shadows of the cell, his long silence was an eloquent tribute to the suffering of so many and a profound condemnation of evil. At the end of his prayers, he raised his head, crossed himself, stood and left.
Bishop Georges Pontier, President of the Bishops’ Conference of France, has called Catholics in France to a day of fasting and prayer, “for our country and for peace in the world” today, July 29, just three days after the cowardly murder Father Jacques Hamel, the first French martyr of the 21st century. Shocked by the… […]
De la minutul 22, intalnire cu supravietuitori ai lagarului si cu urmasi ai unor polonezi care si-au pierdut viata salvând evrei. De la min.31, la 38, rugaciunea papei in celula unde a murit sf. Maximilian Kolbe. Intr-un subsol vag luminat printr-o ferestruica cu gratii, locul unde se murea de foame si de sete; preotul polonez Kolbe era acolo fiindca luase locul altui detinut, parinte de familie, tras la sorti pentru acea pedeapsa.
Min 1h.30, la Birkenau, psalmul 129/130 (De profundis clamavi) cântat de rabinul sef al Poloniei si apoi recitat in polona de un preot catolic.
A denunţa terorismul, aşa-zisul Stat Islamic, Al Qaeda, Hamas sau acţiunile oricăror criminali musulmani nu reprezintă un demers islamofob; a critica anumite interpretări islamice sau islamul ca religie nu este islamofobie. Sunt măsuri indispensabile de securitate sau pot fi polemici intelectuale savuroase şi constructive. A transforma musulmanii, trataţi ca un tot unitar prin atribuirea – în mod esenţialist şi fals universalizator – unei serii de caracteristici delirant de malefice, într-un duşman absolut, care îţi ameninţă fundamental existenţa şi faţă de care îţi poţi suspenda orice manifestare morală şi căruia nu îi mai recunoşti nicio calitate, este însă un demers legitimat prin islamofobie. Mecanismele islamofobiei sunt puse în mişcare de imaginaţie, de supoziţia existenţei unor conflicte apocaliptice, conflicte de esenţă, întemeiate pe statuarea unor diferenţe ireconciliabile între culturi şi membri aparţinând unor religii diferite. Omul de rând trebuie convins că musulmanul, indiferent de cetăţenia sau etnia sa, rămâne străinul absolut cu care acesta trebuie să se afle într-o luptă mitică acerbă, la fel de mitică precum cea a militanţilor islamişti. Categorizarea dihotomică – islam versus Occident – a lui Samuel Huntington este seducător de facilă teoretic, dar sterilă practic: nu poate surprinde situaţia delicată şi complicată a musulmanilor care prezintă identităţi multiple, occidentali prin cultură şi musulmani prin convertire, nici diversitatea şi complexitatea frapantă a realităţilor din cadrul societăţilor vizate. Există peste un miliard şi jumătate de musulmani care nu împărtăşesc aceeaşi viziune islamică, nu gândesc politic la fel, nu se raportează la aceleaşi autorităţi religioase şi care, aspect adesea ignorat, se prea poate să nu-şi centreze identitatea absolut deloc în jurul valorilor religioase, oricare ar fi ele. Putem judeca, blama, acuza, denunţa, pedepsi doar individual. Oamenii sunt individualităţi; islamul, musulmanii – la singular şi în această mistică unitate – sunt doar categorii abstracte care nu mişună pe stradă pentru a putea fi trase virtuos la răspundere.
Cred că putem totuşi rezolva o problemă stringentă a societăţii contemporane, radicalismul islamic, fără a alimenta atitudini şi comportamente islamofobe, dacă ţinem cont de câteva strategii metodologice ruşinos de elementare. În primul rând, deconstrucţia supoziţiei monocauzalităţii: ne imaginăm că tot ceea ce se petrece în societăţile cu populaţie musulmană are drept unic determinant religia, aici islamul. Dezmembrând asocierea tuturor fenomenelor sociale, politice, literare, artistice cu islamul putem realiza analize mai nuanţate care să ia în considerare – aşa cum de altfel procedăm atunci când căutăm soluţii fezabile pentru diversele probleme apărute în spaţiul occidental – întreţeserea cauzală a unor factori complecşi, eterogeni, adesea areligioşi, de natură economică, politică, socială, culturală etc. Nu neg rolul religiei şi al interpretărilor religioase în construirea diferitelor fenomene sociale din spaţiile musulmane, ci doar reliefez că exhibarea exclusivă a variabilei religioase poate eluda procesul de instrumentalizare a sa şi, implicit, sabota soluţionarea durabilă a problemelor vizate.
Text scris de Alina Isac Alak. Este absolventă a Masteratului de Politici, Gen și Minorități la Școala Națională de Studii Politice și Administrative, București, și a obținut în 2014, cu distincția summa cum laude, titlul de doctor în filosofie al Facultății de Filosofie, Universitatea București, cu o teză despre gen, reforme jurisprudențiale și exegeze islamice progresiste contemporane.
Très peu d’informations ont filtré jusqu’ici sur les quantités colossales d’armes qui parviennent depuis cinq ans aux différents groupes combattants en Syrie et au Yémen. L’enquête menée par un groupe de journalistes d’investigation des Balkans (1) lève une partie du voile sur la provenance et la trajectoire de ce matériel destiné aux champs de bataille du Moyen-Orient. Le marché, évalué à 1,2 milliard d’euros, implique huit pays vendeurs d’Europe centrale et orientale (Bulgarie, Croatie, République tchèque, Roumanie et Slovaquie, membres de l’Union européenne, mais aussi Serbie, Bosnie et Monténégro) et quatre acheteurs l’Arabie Saoudite, la Jordanie, les Emirats arabes unis et la Turquie. Des partenaires qui avaient très peu de relations commerciales avant le conflit syrien. Or, depuis 2012, des avions gros-porteurs chargés d’armes légères – fusils-mitrailleurs, lance-roquettes et munitions – décollent régulièrement des aéroports de Zagreb, Sofia ou Bratislava pour se poser à Djedda, Abou Dhabi ou Amman. Les livraisons ont considérablement augmenté en 2015 et comprennent du matériel plus lourd, y compris des chars de fabrication russe, acheminé par bateau.
Embargo contourné
«Ce commerce est certainement illégal, selon les experts des armements comme des droits de l’homme»,souligne le rapport des journalistesproduit dans le cadre d’un projet «pour une meilleure gouvernance». Ils ont traqué des documents et des photos sur les vols, les contrats, les rapports de l’ONU et de sources gouvernementales. Les licences d’exportation accordées contournent l’embargo décrété par l’UE sur les ventes d’armes aux belligérants en Syrie. Or des photos et des vidéos du terrain en Syrie, postées sur les réseaux sociaux montrent certaines de ces armes aux mains de brigades de l’Armée syrienne libre, soutenues par certains pays occidentaux et arabes, mais aussi de certains groupes salafistes.
Transactions pays par pays
Ces contrats ont rapporté des centaines de millions d’euros aux pays concernés et fait tourner leurs usines de production de munitions à plein régime. L’enquête publie les chiffres détaillés des transactions pays par pays. Ainsi, la Croatie et la République tchèque figurent en tête des vendeurs et 4 700 tonnes de matériel ont été livrés par la Bulgarie et la Roumanie à l’Arabie Saoudite. Le royaume sunnite, acheteur de près de 80% des armes des Balkans est aussi le principal bailleur de fonds des rebelles syriens. Il est en outre engagé dans une guerre au Yémen où des groupes de combattants sunnites porteurs d’armes d’origine balkanique ont été repérés sur des photos.
Les informations inédites de l’enquête des reporters des Balkans ont le mérite de révéler l’existence de l’une des filières d’armes vers les conflits sanglants de Syrie ou d’ailleurs dans la région. Les journalistes reconnaissent qu’il doit y en avoir bien d’autres et s’étonnent par exemple que le Qatar, connu pour être l’un des principaux fournisseurs des groupes armés syriens islamistes, n’apparaisse pas dans le commerce qu’ils ont mis au jour.
(1) The Balkan Investigative Reporting Network (BIRN) and the Organized Crime and Corruption Reporting Project (OCCRP)
J’ajoute: Bravo, la Roumanie ! Continuons à toiser de haut le pape François et Angela Merkel et quiconque ose vouloir aider les migrants ! S’ils sont naïfs, nous, nous sommes cyniques et bornés quand nous nous imaginons „rempart contre l’invasion musulmane”. Tout en lui vendant, par certains d’entre nous dont on parle peu, des armes…
7 Noi avem această comoară în vase de lut pentru ca puterea neobișnuită să fie de la Dumnezeu, și nu de la noi. 8 Suntem apăsați de necazuri din toate părțile, dar nu striviți; suntem în cumpănă, dar nu disperați; 9 persecutați, dar nu abandonați; doborâți, dar nu uciși. 10 Pretutindeni purtăm în trupul nostru moartea lui Isus ca […]
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