Building in faith

Ensuing the many “appeals” to vote in the European Parliament elections pronounced by European Bishops’ Conferences (Cf. SIR Europe n.38/2009), SIR Europe asked a series of questions to Cardinal Peter Erdo, archbishop of Esztergom-Budapest, primate of Hungary and President of the Council of European Bishops’ Conferences (CCEE).What do you reckon to be the contribution that Catholics are called to give to contemporary Europe in order to recover the motivations of the founding Fathers and respond to the appeal launched Sunday 24 in Montecassino? “Europe needs Christ. Transmitting human and Christian values, forming the mundane world according to the spirit of the Gospel is the mission of Catholics across societies. As declared in the Second Vatican Council (Apostolicam Auctositatem 7), all those things which make up the temporal order, namely, “the good things of life and the prosperity of the family, culture, economic matters, the arts and professions, the laws of the political community, international relations (…) not only aid in the attainment of man’s ultimate goal but also possess their own intrinsic value. This value has been established in them by God, whether they are considered in themselves or as parts of the whole temporal order”. This natural goodness of theirs derives from creation, and is marked by a special dignity in their relationship with the human person. Perhaps today the words of the Council take on a new meaning. While in the 1960s it was important to underline that the temporal order abounds with precious elements to be employed with responsibility, rendering thanks to God, today these very words are pronounced in defence of the values of the human person and of the creation, whose existence is at risk. Thus the position expressed in the Council encourages Europeans and humanity as a whole not to lose faith in the meaning of the world, life, history, cultures and of cultural traditions. Europe was and remains a natural – and not purely geographic – concept. European national cultures are rooted in Christianity. This can act as a factor of solidarity and mutual understanding. Even though the light of the Gospel has dimmed in the shadows of history, even though past wars and inhuman conditions involved also Europe, the hope in the possibility of conversion, of starting anew, of becoming more worthy of the image of God that we all carry within us, is indestructible”. The Catholic Church keeps distant from the political realm and refrains from making electoral suggestions. However she calls citizens to bear in mind the non-negotiable principles. In your opinion, are there lay representatives that could transform these indications in a political commitment for Europe? “When the Church calls upon citizens to bear in mind the sound principles of reason, of Revelation, she is fulfilling the mission received from Christ. It is her duty to give utterance to, and authoritatively to teach, “that truth which is Christ Himself, and also to declare and confirm by her authority those principles of the moral order which have their origins in human nature itself”. Thus states the Second Vatican Council in the Declaration on Religious Freedom (Dignitatis Humanae, 14b). The laity engaged in the public sphere does indeed need the help of the Church as a whole. Everyone’s prayer is needed; the prayer of the sick, of the elderly, of the religious. However, the authenticity of the Christian message provided by Church Magisterium is equally required. I believe your question doesn’t only refer to the presence of lay people capable of bearing witness in the public realm. My answer to this is: thanks God, there are indeed such people! I perceive another emphasis in your question: whether these lay representatives will be able to reaffirm these principles within society and operate a transformation. This is a question that no one can answer. In certain contexts, the voice of Christian faithful appears to be too weak. The majority of those attending parliament sittings often appear to ignore those values that Christians deem fundamental, and that we consider these not only revealed principles but criteria pertaining to the realm of reason. Nonetheless not everyone accepts them. In order to give an idea on the possibilities of the laity, I ought to recall the period of “real” Socialism. The Pastoral Constitution Gaudium et Spes emphasised Christians’ intervention in the public realm, but not from a naïve standpoint. Indeed, the Document acknowledges that if the citizens’ responsible cooperation is to produce the good results which may be expected in the normal course of political life, “there must be a statute of positive law providing for a suitable division of the functions and bodies of authority and an efficient and independent system for the protection of rights”. (Gaudium et spes 75b). During real Socialism the conditions enabling Catholics’ participation to political life were lacking, since the leading force in society – which in some Countries was even established in the Constitution – was the “Leninist- Marxist Labor Class Party”. But not even Marxists managed to introduce their ideas in the political realm as they were compelled to conform to Party discipline. Catholics were thus able to shape the world according to the Gospel, by holding an honest attitude on the workplace and in their daily lives. However, they were banned from officially taking part in the political environment. The situation of the Christian faithful has largely improved since then. Thus the commitment of responsible laity in the political realm of Europe is not without purpose. As relates to the outcome, for God everything is possible, even when human possibilities appear modest”. Euro-scepticism and its opponent are not part of Christian culture. How can a responsible and constructive attitude within the Christian community develop? “As said, Christians have the duty to hold a responsible and constructive attitude in the world. However, the ways and forms in which this contribution is conveyed largely depend on the structure of each society. If a society is made of independent citizens with a more or less independent economic existence, and if democracy isn’t merely a set of institutional bodies but rather a means enabling citizens to give their active contribution to the development of public life, of economy, of culture, of each sector of temporal goodness, then Christians’ participation will be conveyed in those forms conceived by the Christian personalities who were among those who determined and created the European Home. It’s important that intellectual autonomy and human freedoms be upheld and stepped up across the world. One of the major risks of democracy is distraction and superficiality. If these attitudes become widespread, people will no longer be accustomed to reason according to logic, nor to evaluate their experience, programs, risks and opportunities, that ought to be jointly addressed within society. Hence, it’s important to cure and cultivate the anthropological basis of citizens’ participation in the creation of our common future. Christian culture is a personalist culture that does not give in to the temptation of extreme individualism or of a unilateral collectivism that scorns the dignity of the individual and of the human person”. In your capacities as CCEE President you are committed in the development of the mutual attention of European Churches. Which signs to you detect? What is the message this dialogue can convey to the demanding European enlargement process?“The dialogue between Christians and the further enlargement of the European Union are not strictly linked to one another. Indeed, Christian solidarity and dialogue ought to encompass all continents and should not depend on temporary political apparatus. However the fall of the Iron Curtain opened up new opportunities for this dialogue. There is freedom of movement – which in the past was far from being natural – thus mutual knowledge contributes to overcoming prejudice and narrow-mindedness. At the same time, the experience of diversity has opened our very eyes to the values of our communities, while it taught us to appreciate the values of other People. As relates to the joint challenge of relativism, Christians feel closer to one another. In other regions of the world, where Christians are but a small minority, the term “Christian” is experienced every day. In fact, we are united in Baptism with an ingrained bond. This does not mean that we naively underrate the existing differences between Christian confessions. There still is a long way to go, but the signs of good will are still present, and the Divine Providence doesn’t abandon us. Let us hope that Christian unity won’t be fulfilled in a dramatic eschatological moment, as predicted in the visionary works of renowned Russian writer Soloviev”.