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lunedì 8 luglio 2019
CCIC - UNESCO - FLASH INFO
sabato 22 giugno 2019
UNESCO - SEMAINE SUR LA CULTURE REGGAE
Ci-joint, voilà une photo de la soirée/projection de cette
semaine sur la culture reggae (avec le film Inna de Yard), c'était vraiment très
interessant! J'y ai appris que le reggae est maintenant au patrimoine de
l'UNESCO.
Les discussions avec le groupe de musique étaient très interressantes
aussi: toutes leurs chansons sont basées sur des instants de vie, sur des faits
qui les ont marqués ou sur des traditions et habitudes du peuple de la
Jamaîque.
Yelena Yarmaloyan
mercoledì 19 giugno 2019
WELCOME TO ST LOUIS UNIVERSITY
Prof. John Lydon, treasurer of UMEC-WUCT, gives the certificate of membership to the Union to the head of the University of St. Louis - Missouri - USA.
Welcome to the new UMEC-WUCT member.
venerdì 14 giugno 2019
UMEC-WUCT COUNCIL, CONSEJO, CONSEIL, CONSIGLIO 2019
EN - FR - ES - IT
EDUCATING
IN A WORLD THAT IS CHANGING.
AVOIDING
PATHS OF VIOLENCE, OPENING PATHS OF FREEDOM
Bruxelles, 15-17 November
Each educational action is
rooted in a vision of life and embodied in everyday life. Values, actions,
relationships, perspectives on the world and beliefs materialize in various
ways to achieve certain goals, so that everyone can develop their potential and
fully achieve self-realization. Education is a road travelled on certain paths
that allow learners, guided and accompanied by the educator, to live
experiences, to acquire knowledge and skills, to test themselves, to reflect,
to conceive and to experiment with personal or collective projects. It is a
journey that questions and challenges, considering the multiple changes and
violence that characterize the world today. Education is a journey that is made
with others. Moreover, each one’s project is confronted to that of the others,
it is enriched and reconsidered; it is improved in relation with other social
or educational projects.
What visions of life and
education, of the person and of humanity guide us or should be the base of different paths,
projects, choices, styles of teaching, relationships, solidarity, responsibility
and evaluations in a world marked by crises and multiple changes? .........
Information & booking : umec.wuct@gmail.com
mercoledì 12 giugno 2019
WELCOME TO THE MONTFORTIAN BROTHERS - BIENVENUE AUX FRERES MONFORTAINS - BIENVENIDOS A LOS HERMANOS MONFORTIANOS - BENVENUTI CARI FRATELLI MONFORTIANI
Welcome to the Montfortian Brothers
Brother Mani Mekkunnel, president of the Global Association of Monfortian Education (GAME), and Brother Pratap Reddy, of the General House of the Montfortian Brothers, met with the general secretary of the UMEC-WUCT in the Rome office. They discussed the organization of the UMEC and asked to join the Union. The UMEC-WUCT would like to welcome colleagues from Montfortian schools (operating in various parts of the world). Each new member of the Union is a new resource for the journey of the UMEC-WUCT.
Bienvenidos a los hermanos montfortianos
El hermano Mani Mekkunnel, presidente de la Asociación Global de Educación Monfortiana (JUEGO), y el hermano Pratap Reddy, de la Casa General de los Hermanos Montfortianos, se reunieron con el secretario general de la UMEC-WUCT en la oficina de Roma. Discutieron la organización de la UMEC y solicitaron unirse a la Unión. La UMEC-WUCT desea dar la bienvenida a los colegas de las escuelas de Montfort (que operan en varias partes del mundo). Cada nuevo miembro de la Unión es un nuevo recurso para el viaje de la UMEC-WUCT.
Bienvenue aux Frères Montfortains
Le frère Mani Mekkunnel, président de la Global Association of Monfortian Education (GAME), et le frère Pratap Reddy, de la Maison générale des frères Montfortian, ont rencontré le secrétaire général de l'UMEC-WUCT au bureau de Rome. Ils ont discuté de l'organisation de l'UMEC et ont demandé à adhérer à l'Union. L'UMEC-WUCT souhaite la bienvenue aux collègues des écoles montfortaines (présentes dans diverses régions du monde). Chaque nouveau membre de l’Union est une nouvelle ressource pour le parcours de l’UMEC-WUCT
Benvenuti cari Fratelli Monfortiani
Fratello Mani Mekkunnel, presidente della Global Association of Monfortian Education (GAME), e Fratello Pratap Reddy, della Casa Generalizia dei Fratelli Monfortiani, si sono incontrati con il segretario generale dell'UMEC-WUCT nell'ufficio di Roma. Hanno discusso dell'organizzazione dell'UMEC-wuct e hanno chiesto di poter aderire all'Unione. L'UMEC-WUCT dà il benevenuto ai colleghi delle scuole monfortiane (che operano in varie parti del mondo). Ogni nuovo aderente all'Unione è una grande risorsa per il cammino dell'UMEC-WUCT.
lunedì 10 giugno 2019
EDUCATION AND GENDER: DIALOGUE. NO IDEOLOGY - EDUCATION ET GENDER. DIALOGUE, NO IDEOLIGIE
Vatican
document on gender: Yes to dialogue, no to ideology
The
Congregation for Catholic Education has published “Male and Female He Created
Them: Towards a path of dialogue on the question of gender theory in
education”. The new document is intended as an instrument to help guide
Catholic contributions to the ongoing debate about human sexuality, and to
address the challenges that emerge from gender ideology.
By
Debora Donnini
The
objective of the document — entitled "Male and Female He Created
Them: Towards a path of dialogue on the question of gender in education” —
is to support those engaged in the education of the younger generations to
address “methodically”, in light of the broader horizon of education in love,
the issues most debated today on human sexuality.
In
particular, it is addressed to Catholic schools and to those who, inspired by a
Christian vision, work in other schools; to parents, students, and staff; but
also to bishops, priests, and religious, as well as ecclesial movements and
associations of the faithful. The Congregation for Catholic Education,
which prepared the text, speaks of “an educational crisis”, in particular on
the themes of affectivity and sexuality, in the face of “challenges emerging
from varying forms of an ideology that is given the general name ‘gender theory’,
which 'denies the difference and reciprocity in nature of a man and a woman',”
and considers them as “merely the product of historical and cultural
conditioning.” Identity would then “become the choice of the individual, one
which can also change over time “. The text speaks of an anthropological
disorientation that characterizes the cultural climate of our time,
contributing to “the destabilization of the family.” Quoting Amoris
laetitia, the document says that, among other things, this ideology “leads
to educational programmes and legislative enactments that promote a personal
identity and emotional intimacy radically separated from the biological
difference between male and female”. This is the context of the new document, which
aims to promote a methodology “based on three guiding principles” of listening, reasoning,
and proposing.
Dialogue
through listening, reasoning and proposing
In
engaging in dialogue on the question of gender in education, the document makes
a distinction “between the ideology of gender on the one hand, and the whole
field of research on gender that the human sciences have undertaken, on the
other”. Citing Pope Francis, it notes that “while the ideologies of gender
claim to respond […] ‘to what are at times understandable aspirations’, they
also seek ‘to assert themselves as absolute and unquestionable, even dictating
how children should be raised’, and thus preclude dialogue”. Nonetheless,
research has been carried out which seeks to deepen our understanding of the
differences between men and women, and how those are experienced. The document
therefore explains that “it is in relation to this type of research than we
should be open to listen, to reason and to propose”.
In
the brief historical survey of the beginnings of gender theory, the document
notes that in the 1990s “it was suggested that one could uphold the theory of a
radical separation between gender and sex, with the former having priority over
the latter”. It continues, “Such a goal was seen as an important stage in the
evolution of humanity, in which ‘a society without sexual differences’ could be
envisaged”. Further, “in a growing contraposition between nature and culture,
the propositions of gender theory converge in the concept of ‘queer’, which
refers to dimensions of sexuality that are extremely fluid, flexible, and as it
were, nomadic”. This, the document says, “culminates in the assertion of the
complete emancipation of the individual from any a priori given
sexual definition, and the disappearance of classifications seen as overly
rigid”.
Points
of agreement and criticisms
Nonetheless,
the document goes on to point out “some positions that could provide points of
agreement” within the framework of gender research, which have “the potential
to yield growth in mutual understanding”. One area of possible agreement, it
suggests, “is the need to educate children and young people to respect every
person in their particularity and difference, so that no one should suffer
bullying, violence, insults or unjust discrimination based on their specific
characteristics (such as special needs, race, religion, sexual tendencies,
etc.)”.
As
another example, the document points out, “as a further positive development”
the “values of feminity” found in contemporary reflections on gender.” In
particular, it speaks of the willingness of women to dedicate themselves in a
special way to human relationships, especially for the benefit of the weakest.
Quoting St John Paul II, the document notes that women “exhibit a kind of
affective, cultural and spiritual motherhood which has inestimable value for
the development of individuals and the future of society”.
However,
the document also highlights some “points of criticism”, noting, for instance,
that “gender theory (especially in its most radical forms) speaks of a gradual
process of denaturalisation, that is a move away from nature”. In this view,
concepts such as “sexual identity” and “family” are based on “a confused
concept of freedom in the realm of feelings and wants”.
The
document later reflects on the “rational arguments” that clarify the centrality
of the body as “an integrating element of personal identity and family
relationships”. The human body, it maintains, “is subjectivity that
communicates the identity of being.” This helps us understand “why the data of
biological and medical science shows that ‘sexual dimorphism’” can be proved by
science, as, for example, by the study of chromosomes.
This
also recalls the importance of the dialogue between faith and reason.
Proposing
a Christian anthropology
The
third main section of the document offers the proposal that comes from
Christian anthropology. “This is the fulcrum on which to support” an integral
ecology of man. The document recalls the verse from Genesis, “male and female
He created them”. It argues that human nature is to be understood in light of
the unity of body and soul, in which the “horizontal dimension” of
“interpersonal communion” is integrated with the “vertical dimension” of
communion with God.
Turning
to education, the document stresses the primary rights and duties of parents
with regard to the education of their children — rights and duties which cannot
be delegated or usurped by others. It also notes that children have the right
to a mother and a father, and that it is within the family that children can
learn to recognise the beauty of sexual difference.
Schools,
for their part, are called to engage with the family in a subsidiary way, and
to dialogue with parents, respecting also the family’s culture. It is
necessary, the document says, to rebuild an “alliance” between family, schools,
and society, which can “produce educational programmes on affectivity and
sexuality that respect each person’s own stage of maturity regarding these
areas and at the same time promote respect for the body of the other person.”
The
path of dialogue: Transforming concerns and misunderstandings
The
document “Male and Female He Created Them” concludes by saying that “the path
of dialogue, which involves listening, reasoning and proposing, appears the
most effective way towards a positive transformation of concerns and
misunderstandings, as well as a resource that in itself can help develop a
network of relationships that is both more open and more human”. In contrast,
it continues, “although ideologically-driven approaches to the delicate
questions around gender proclaim their respect for diversity, they actually run
the risk of viewing such differences as static realities and end up leaving
them isolated and disconnected from each other.”
The
document also emphasizes the “legitimate aspirations of Catholic schools to
maintain their own vision of human sexuality”, maintaining that “a democratic
state cannot reduce the range of education on offer to a single school of thought”.
Finally,
the document notes the importance for Catholic schools of taking “into
consideration the age-group of the students to be taught”, and of treating
“each person with respect”. This can be done, it says, “through a way of
accompanying that is discreet and confidential, capable of reaching out to
those who are experiencing complex and painful situations”. Every school, it
says, should propose itself as “an environment of trust, calmness, and
openness, particularly where there are cases that require time and careful
discernment” in order “to provide a patient and understating ear, far removed
from any unjust discrimination”.
domenica 9 giugno 2019
PENTECOST: ALLOW THE SPIRIT TO HELP US - ECOUTER L'ESPRIT SAINT AVEC LE COEUR - EL ESPIRITU SANTO TRAE ARMONIA DENTRO DEL HOMBRE
By Linda Bordoni
Pope Francis encouraged the
faithful of the city of Rome to allow the Spirit to take them by the hand and
bring them to the heart of the city to hear the cry of those in need of
salvation.
He was celebrating Holy Mass
with the faithful of the Diocese of Rome in St. Peter’s Square on Saturday evening,
the eve of the feast of Pentecost.
Noting that the celebration
marks the evening of the last day of the Easter Season, the Pope said, on the
feast of Pentecost, “Jesus is in our midst and proclaims out loud: Let anyone
who thirsts come to me and drink”.
The Pope said that the Holy
Spirit springs from the heart of the Risen Jesus, and fills our hearts with
mercy.
“How I wish that the people
who live in Rome would recognize the Church, recognize us”, for the humanity,
the mercy, the tenderness of which there is so much need, he said.
The Church is a mother
He said they would feel at
home, at the “maternal home” where they are always welcome and where they can
always return.
“They would always feel
welcomed, listened to, understood, helped to take a step toward the kingdom of
God… As a mother knows how, even when the children have already grown up,” he
said.
Pope Francis said that these
thoughts concerning the maternal aspect of the Church remind him of when, 75
years ago, on 11 June 1944, Pope Pius XII carried out a special act of
thanksgiving and supplication of the Virgin, for the protection of the city of
Rome.
He said he did this in the
Church of St Ignatius, where the venerated image of the Madonna of Divine Love
had been brought.
“Divine Love is the Holy
Spirit that springs from the Heart of Christ,” he said.
And reflecting on how there
are those in our time, as in every time, who seek to build “a city and a tower
that reaches up to the sky,” the Pope lamented such human projects in which
there is no space for God.
The Pope said that so often we
are so taken by our own constructions that give us the illusion of touching
heaven that we end up losing sight of the true horizon.
“Instead, the Spirit explodes
into the world from on High, from God’s womb, there where the Son was
generated, and makes all things new” he said.
The primacy of the Spirit
What we are celebrating today,
all together, in the city of Rome, Pope Francis explained, is the primacy of
the Spirit “that makes us fall silent before the unpredictability of God’s
plan, and then fills us with joy.”
“So it was this that
God had in mind for us!” This journey as Church, this passage, this Exodus,
this arrival in the promised land, the city of Jerusalem, of the doors that are
always open for everyone, where the various languages spoken by man are
composed in the harmony of the Spirit,” he said.
He said that the “cry of the
people who live in this city and the cry of creation as a whole, is none other
than the cry of the Spirit: it is the birth of a new world”.
The Pope added that if “pride
and a presumed moral superiority do not dull our hearing, we will realize that
behind the cry of so many people there is none other than the authentic cry of
the Holy Spirit”.
It is the Spirit, he said, who
pushes us, once again, to not be content, to seek to put ourselves back on the
road; it is the Spirit who will save us from every diocesan “reorganization.”
“Let us then allow the Spirit
to take us by the hand and bring us to the heart of the city to hear its cry”,
Pope Francis said, but for this to be able to happen, our hearts must become
“attentive and sensitive to the sufferings and dreams of men and women, to
those who cry in secret as they raise their hands towards Heaven, because they
have nothing else to hold onto on earth”.
venerdì 7 giugno 2019
sabato 1 giugno 2019
Pope Francis: PILLGRIMAGE - PELERINAGE - PEREGRINAR - SIAMO PELLEGRINI
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Papa Francesco: “ .... Pellegrinare significa sentirsi chiamati e spinti a
camminare insieme chiedendo al Signore la grazia di trasformare vecchi e attuali
rancori e diffidenze in nuove opportunità per la comunione; significa
disancorarsi dalle nostre sicurezze e comodità nella ricerca di una nuova terra
che il Signore vuole donarci. Pellegrinare è la sfida a scoprire e trasmettere
lo spirito del vivere insieme, di non aver timore di mescolarsi, di incontrarci
e aiutarci. Pellegrinare significa partecipare a quella marea un po’ caotica che
può trasformarsi in una vera esperienza di fraternità, carovana sempre solidale
per costruire la storia (cfr Esort. ap. Evangelii gaudium, 87). Pellegrinare è
guardare non tanto quello che avrebbe potuto essere (e non è stato), ma
piuttosto tutto ciò che ci aspetta e non possiamo più rimandare. Significa
credere al Signore che viene e che è in mezzo a noi promuovendo e stimolando la
solidarietà, la fraternità, il desiderio di bene, di verità e di giustizia (cfr
ibid., 71). Pellegrinare è l’impegno a lottare perché quelli che ieri erano
rimasti indietro diventino i protagonisti del domani, e i protagonisti di oggi
non siano lasciati indietro domani. E questo, fratelli e sorelle, richiede il
lavoro artigianale di tessere insieme il futuro. ....”
To go on pilgrimage is to feel called and compelled to journey together, asking the Lord for the grace to change past and present resentments and mistrust into new opportunities for fellowship. It means leaving behind our security and comfort and setting out for a new land that the Lord wants to give us. To go on pilgrimage means daring to discover and communicate the “mystique” of living together, and not being afraid to mingle, to embrace and to support one another. To go on pilgrimage is to participate in that somewhat chaotic sea of people that can give us a genuine experience of fraternity, to be part of a caravan that can together, in solidarity, create history (cf. Evangelii Gaudium, 87).
To go on pilgrimage is to look not so much at what might have been (and wasn’t), but at everything that awaits us and cannot be put off much longer. It is to believe in the Lord who is coming and even now is in our midst, inspiring and generating solidarity, fraternity, and the desire for goodness, truth and justice (cf. Evangelii Gaudium, 71). To go on pilgrimage is to commit ourselves to ensuring that the stragglers of yesterday can become the protagonists of tomorrow, and that today’s protagonists do not become tomorrow’s stragglers. And this, dear brothers and sisters, requires a certain skill, the art of weaving the threads of the future. That is why we are here today, to say together: Mother teach us to weave the future!
Partir en pèlerinage signifie se sentir appelés et poussés à marcher ensemble, en demandant au Seigneur la grâce de transformer les rancœurs et les méfiances anciennes et actuelles en de nouvelles opportunités de communion ; c’est quitter nos sécurités et notre confort à la recherche d’une nouvelle terre que le Seigneur veut nous donner. Partir en pèlerinage, c’est le défi de découvrir et de transmettre l’esprit du vivre ensemble, de ne pas avoir peur de nous mélanger, de nous rencontrer et de nous aider. Partir en pèlerinage, c’est participer à cette marée un peu chaotique qui peut se transformer en une véritable expérience de fraternité, en une caravane toujours solidaire pour bâtir l’histoire (cf. Exhort. ap. Evangelii gaudium, n.87). Partir en pèlerinage, c’est regarder non pas tant ce qui aurait pu être (et n’a pas été) mais tout ce qui nous attend et que nous ne pouvons pas reporter davantage. C’est croire au Seigneur qui vient et qui est au milieu de nous, promouvant et encourageant la solidarité, la fraternité, le désir du bien, de vérité et de justice (cf. ibid., n.71). Partir en pèlerinage, c’est s’engager à lutter pour que ceux qui hier étaient demeurés en arrière deviennent les protagonistes de demain, et pour que les protagonistes d’aujourd’hui ne soient pas laissés en arrière demain. Et cela, chers frères et sœurs, requiert le travail artisanal de tisser ensemble l’avenir. C’est pourquoi nous sommes ici pour dire ensemble : Mère enseigne-nous à bâtir l’avenir.
Peregrinar significa sentirse convocados e impulsados a caminar juntos pidiéndole al Señor la gracia de transformar viejos y actuales rencores y desconfianzas en nuevas oportunidades para la comunión; es desinstalarse de nuestras seguridades y comodidades en la búsqueda de una nueva tierra que el Señor nos quiere regalar. Peregrinar es el desafío de descubrir y transmitir la mística de vivir juntos, de no tener miedo a mezclarnos, encontrarnos y ayudarnos. Peregrinar es participar de esa marea algo caótica que puede convertirse en una verdadera experiencia de fraternidad, caravana siempre solidaria para construir la historia (cf. Exhort. ap. Evangelii gaudium, 87). Peregrinar es mirar no tanto lo que podría haber sido —y no fue—, sino todo aquello que nos está esperando y no podemos dilatar más. Es creerle al Señor que viene y que está en medio de nosotros promoviendo e impulsando la solidaridad, la fraternidad, el deseo de bien, de verdad y justicia (cf. ibíd., 71). Peregrinar es el compromiso de luchar para que los rezagados de ayer, sean los protagonistas del mañana, y los protagonistas de hoy no se vuelvan los rezagados del mañana. Y esto, hermanos y hermanas, requiere el trabajo artesanal de tejer juntos el futuro. Por eso estamos aquí para decir juntos: Madre enséñanos a hilvanar el futuro.
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