Brother and abroad
Liberty, equality fraternity. This motto, after struggles and hopes of the revolution of 1789, is recorded in gold letters on the frontispiece of our public buildings. It shows three requirements of living together that can not be separated. The nobility of the political task is to give them the body in the grayness of everyday life and in the midst of changing circumstances. We are fortunate to enjoy personal freedom and constitutional democracy in an organized. The "private", so beloved and battered in our society, needs the protection of "public" for the enjoyment of personal space. When governments no longer protect the fundamental freedoms is the scope of personal existence and mutual relations which narrows dramatically. Moreover, equality - Diverse and not standardized - between men and women, between races, between poor and wealthy, is never given at the outset, it displaces each of the positions he has held since it can only be built step by step in order equal opportunities for everyone. (1)
In a famous text The socius and the next (History and Truth, 1955), Paul Ricoeur beautifully analysis aspect of strangeness that characterizes our relations with others far away, the vis-à-vis and one I 'm close. It does this by commenting on the parable of the Good Samaritan. The point of this parable, he says, is that the event This makes the encounter a person to person. "The two men who flout are defined by their social class: the priest, the Levite." They themselves are a living parable "of man in social function, man absorbed in his role, and that social function held at the point of making it unavailable to the surprise of an encounter". The institution they belong to one and the other "blocks" access to the event. The Samaritan is here the category of aliens who are traveling brother, who is not bothered by his role. It is available and travelers to enter the unexpectedness of the encounter. By his compassion for the wounded lying on the roadside, it "is an act beyond the role, character, function."
Fraternity does not just happen in urban societies multicolored where anonymity is the rule. But yet it is this which limits the expansionism of ego, the super powerful and the acrimony of the rich. It is the lifeblood of the social body and gives it warmth. It can not exclude anyone from its horizon and its scope. The fear of the other should not be exacerbated and exploited because it ultimately undermines the foundation for ensuring security for all.
Speaking of these three values, John Paul II has been said during his first visit to France: "Basically, these are Christian ideas." Before him, in 1963, John XXIII in his encyclical Pacem in Terris, (No. 275), noted, using the range of legal: "We will ensure that the predominance given to individuals or groups No installs in the nation privileged positions, in addition, the desire to safeguard the rights of all should not determine a policy which, by a singular contradiction, or would excessively reduce not the full exercise of those rights. "
These openings from the Christian movement and the republican ideal come through a turbulent zone with the stigmatization of Roma facing pressure from public opinion which is traditionally low favorable, as all know who are familiar with these issues. But to blame a whole ethnic group that is playing with fire. A controversy surprises with parliamentarians and EU Commission in Brussels followed. The foreign press is not kind to our country from this momentary return to postures that are sovereignists thought vanished. Roma, these strange foreigners, have become European citizens with the latest EU enlargements. It is by partnering with our partners we can marry freedom, equality and brotherhood to advance the treatment of a difficult problem for all and whose roots go far back in history. Jesuit Father Henri Madelin
(1) See in Christian Forum, October 2010
This text gives us to think in this time which brings us to the Christmas party
Sr. Eliane
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