SHALOM

 

Peace in hearts

 and intentions,

 a perennial

 novelty 

in history

This is the transcript of the conference by Don Claudio Doglio "Peace in hearts and intentions, perennial novelty in history" held at the Seminary in Casale on April 14, 2026 as part of the Cantiere Speranza meetings.

Peace is a gift of the risen Christ. In particular, the evangelist John places this fundamental greeting on the lips of the Risen One, when he meets the disciples in the Upper Room: "Peace be with you." This formula is repeated three times in the space of a few verses. In chapter 20, the evangelist John recounts his encounters with the Risen One. He repeats this formula twice: on Easter Sunday itself and then, eight days later, always to the same group, in the same setting. The new meeting, also attended by Thomas, is inaugurated by this greeting, which has become a way of introducing the liturgies. The bishops, in particular, greet the assembly with this formula of the risen Christ: "Peace be with you." It could be a simple Semitic greeting, as Jews and Arabs have the custom of greeting each other with the word shalom or salam, both of which mean peace. But, as often happens, the familiar words we use in our family repertoire lose their meaning for those who use them. They no longer think about it. Foreigners notice this when they note the meaning of the various terms.

Thus, that "peace be with you," spoken by the risen Christ to his disciples, could be a banal "good evening." Instead, from the evangelist's perspective, it has a decidedly greater significance. It is the gift the Risen One brings to the community, offering them the condition of messianic well-being. Peace, in the view of the ancient prophets, was a gift from the Messiah, humanity's condition upon the coming of the Messiah. The messianic condition. Unfortunately, we have fallen into the habit of defining or evaluating peace as the absence of war, giving it a negative description, and periods of peace are considered the intervals between one war and another.

Meanwhile, peace, from the biblical perspective, is the fullness of life. The Hebrew root, the three consonants that make up the word shalom, evoke fulfillment, completeness. Therefore, peace is the fullness of life. It is the fulfillment of existence. It is not tranquility, nor a quiet life, nor the absence of problems, but it is the fullness of life, the richness of existence. The term that perhaps best comes close to this concept is well-being. Here too, the term has become habitual, and so we lose its strong meaning. Let's try to write it by separating the two terms well-being . Well-being is the condition of someone who is well, of someone who is good, of someone who has a fullness of goodness. Peace , therefore, is the fulfillment of the human being in relation to others and therefore, it is the sum of good relationships. Because we know that our humanity is precisely characterized by being a relationship. The person is a subsisting relationship, but relationships are often not good.

There is a hymn in the liturgy that celebrates Christ's Paschal victory and recalls these three dimensions of peace, saying: "Peace between heaven and earth, peace among all peoples, peace in our hearts." These are three fundamental dimensions: the human person's relationship with God, the interpersonal relationship between people, and the relationship with oneself. Well-being involves this threefold good relationship: man as a friend of God, a friend of others, and reconciled with himself. We realize that, if peace is this reality, so full and great, it is not the fruit of our efforts, it is not humanly possible. And indeed, we affirm that peace is a gift from above and is the gift of the Risen One. It is precisely the Easter event that brought about a significant change in human history, making possible what was humanly impossible. “Jesus came, stood in their midst and said to them, ‘Peace be with you.’ He does not enter, he comes, the doors are closed and Christ comes. It is the coming, it is the pa πα ρουσί α ( parousía ), it is the presence of the Risen One who stands, alive and well, in the midst. It is not a geographical description, but a theological reference: he is in the midst of the community, he is at the center of the group of disciples. He comes, he stands and speaks and offers this gift of peace. He shows his hands and sides. Not his wounds. Unfortunately, there is a bad habit of speaking about the wounds of the Risen One. The Risen One has no wounds, they are healed. Wounds are wounds that do not heal. The Risen One has the marks of the nails and the marks are scars that indicate a healed wound. They are there, it is a historical fact that has left its mark on the divinity. But they are healed, they no longer kill and they no longer hurt. They are the signs of a love that went so far as to give one's life. "And the disciples rejoiced when they saw the Lord."

The encounter with the Lord produces joy. Seeing the Lord is joy. St. Thomas helps us define gaudium as the presentia boni amati. What is joy? It takes a genius to define it in so few words. It is the presence of the beloved good. When the good we love is present, we are happy. If the beloved good is the supreme good and is God himself and we feel His presence, that is Christian joy, that is gaudium, the contentment that becomes peace, because it fulfills the person. It is the encounter with the risen Lord that makes the disciples happy. Welcoming the gift of peace fills their lives because the Lord is present and is loved and is the supreme good. Jesus said to them again: "Peace be with you; as the Father has sent me, so I send you." Peace, which is given to the disciples as a gift, becomes a task. The Germans play on the term gabe , which means gift, present, but in composition, aufgabe , becomes commitment, duty, service. The gift is a commitment. The gift of peace, as the fulfillment of life, as the fullness of good relationships, becomes a task the disciples receive; it is the mandate. What was entrusted to Jesus is now entrusted to the disciples; the work of salvation accomplished by Jesus continues through the mediation of the disciples. Precisely because they are people who have received peace, they can be bearers of peace. People fulfilled by the encounter with the Lord, conqueror of death, an encounter that enables the disciples to continue the work of forgiving sins. That is, filling the void. Here too, it is a widespread image that leads us to see sin as a stain, something extra , something added. It has somewhat distorted our vision of sin. Because, in reality, sin is a lack, a void, a non-existence, an incapacity, a powerlessness. Therefore, the gift of peace fills the void of human powerlessness.

Sin is the condition of man who cannot cope, who is unable to succeed. (Peace) It is therefore the overcoming of impotence and becomes a gift that fills life, and that divine presence (the Father, the Son, and the Spirit) makes good, fulfilling relationships possible for the human person in all directions. “Having said this, he blew,” ἐνεφύσησεν ( enephýsēsen ), a rare verb used only here and recurring in Genesis 2, in the Septuagint translation, when the creation of man is recounted by saying that God, after forming man from the dust of the ground, breathed into his nostrils the breath of life. The exact same verb: ἐν-εφύσησεν is the breath of life within. That Easter evening, the Risen One completes the creation of humanity and breathes on these new Adams who are the disciples. It is the new humanity recreated by Christ's Passover: they have received that breath of life that allows them to fill humanity's void and bring peace. In the environment where at least the last part of the Gospel according to John was written , the theme of peace was particularly felt.

John completed his work in Ephesus at the end of the first century, and the Ephesian environment was a lively one of intellectual exploration, full of problems and potential deviations. But it was also a vibrant one, and many similarities can be noted between the early works and the other Ephesian writings, the Letter to the Ephesians and the Letter to the Colossians. Indeed, the theme of peace is addressed in these two writings with some very important affirmations.

In the letter to the Colossians, chapter 3, verse 15, we find the only occurrence in the entire New Testament of the expression " the peace of Christ ." In many of the greetings, the apostle wishes "grace and peace from God the Father and the Lord Jesus Christ," but the expression "the peace of Christ" is found only once in this text of Colossians and is accompanied by a strange and rare verb: βραβ ευέτω ( brabeueto ). It is a future imperative; in Italian it is translated as "regni," meaning "may the peace of Christ reign in your hearts." The Vulgate translation was: "pax Christi exultet in cordibus. " vestris ”. Why this difference? One thing is to reign, another is to exult. The verb βραβ εύω ( brabeúō ) is a sporting verb, it is the verb of the referee and the referee is the one who gives the rules, manages a match, so that things go according to the pre-established canons, but it also indicates the winner's prize: βραβ εῖον ( brabeion ) in Greek is the prize. There is the Latin calque brabium and so what does that verb mean? A regal reference was thought of starting from the referee who controls and therefore the peace of Christ is a bit of a “controller” of your life, but there is also the other dimension: “The peace of Christ could be the prize that leaps for joy in your hearts”.

In my opinion, this second nuance is preferable, because the purpose of Christ's peace is not to reign, dominate, or arbitrate, but rather the exultation of those who have won the prize. It is a specific verb that indicates the enthusiastic joy of those who have won the race: Christ's peace is the gift the Risen One brings to the hearts of believers, and this new reality creates a state of exultation, joy, and contentment, precisely because it is the fulfillment of fundamental relationships. In the letter to the Ephesians, we find another key expression for our theme. In chapter 2, verse 14, the author says: "He," that is, Christ , "is our peace." Here, the theological formulation is even more advanced, because peace is not identified with something Christ hands out as if it were a gift. Already in Colossians, speaking of Christ's peace, we can understand it as: "Christ, who is peace, rejoices in the hearts of believers." But here, in Ephesians, it is even more explicit: it doesn't say that Jesus makes peace, but is peace. Very important. It should be considered carefully because it communicates a profound message: Jesus is peace in person. Just as the evangelist John says that Jesus is in person the logos (logos), just as he is personally the alezeia ( alezeia ), the truth, he doesn't say words, he is the word; he doesn't communicate the truth, but he is the truth; he doesn't show the way, but he is the way; he doesn't make peace, but he is peace. Put all the various details together and you have an important Christological picture.

But what does it mean that Jesus is peace in person? "Because he is the one who made the two one, breaking down the dividing wall of enmity that divided them." And how did he break down that wall? Through his flesh. It seems like a simple phrase, but it isn't. The two are God and man, and in Jesus the two have become one. It's a Christological formula that will be developed in subsequent centuries when, with the Ecumenical Councils , the two natures of Christ in the one person were formulated. But here is the core: Jesus is one of two, he is man and God, but not like a centaur, half man and half horse. Half man and half God. He is the union (today they say "hypostatic") of God and man; divinity and humanity have become one in him. This is why he is peace: the fundamental relationship is that of man with God, and it is impossible for man to build it given the enmity. Enmity is the breakdown of a relationship, the state of two people who no longer speak to each other, who have burned their bridges and are unable to rebuild their fundamental relationship with God. The problem with enmity lies precisely in the fact that man perceives God as an enemy. Having turned against God, he now fears him and perceives him as an adversary.

 

Original sin is that act of mistrust that led humanity to think of God as an enemy. It's the serpent's thought: "It's not true that by disobeying God you will die, God lies." And why does he lie? "Because he's envious, he doesn't want you to be like him." The serpent's thought is to present God as an enemy who deceives you because he wants your harm: "Do what you want, if you want your own good, do what you have in mind and don't trust God." This is the first step. From thought comes sight, and from sight comes desire, and humanity rebels, breaking the original friendship, losing the garden that is the environment of friendship, of sharing. It's a symbolic language that serves precisely to recall this profound dimension of humanity that has become hostile to God. Not because God considers it an enemy, but because humanity considers God an enemy. It's a common thread in all literature: the gods are envious. Herodotus, a good historian, finds no other criterion to explain the downfall of great kingdoms than the envy of the gods . When a kingdom functions well, the gods are envious and make it pay for it, and how many times have we said things like this: "We're doing too well, the Lord is making us pay for it," or when someone says, "Yes , yes, I'm in good health, let's say it quietly," unconsciously there's the idea that if he hears me feeling too good, he'll send me something, so let's not let him know we're fine. We don't think these things, however, unconsciously we continue to carry with us the instinct that God is dangerous, that he can do harm. This is the wall of separation, it's that enmity that blocks the relationship.

How did Jesus, through his flesh, break down the wall of enmity? Precisely through the cross. There, Jesus, as God, allows humanity to do everything he can without reacting, without responding with violence to violence. A God who allows himself to be massacred in that way shows you that he does not wish you harm. And that very fundamental gesture of the cross becomes the demonstration of the God who is for you and desires your good. In his flesh, through his cross, he broke down the wall of separation, he eliminated enmity. In this way, he transcended the law of prescriptions and decrees and created in himself a single new man from the two. In this case, the two are the two peoples, because, in the Jewish mentality, the world is divided into two groups: Jews and all others.

So the two are the Jews, the chosen people, and the rest of the world. Paul summarizes: Jews and Greeks. The two become in themselves one new man. Jesus is the new man who transcends the distinction between Jews and Greeks, who transcends distinctions and separations and creates a new, reconciled humanity. Jesus is the new man who, within himself, has made peace with God, with men, and within himself. In this sense, he has made peace. Notice the passage: first he says, "It is our peace," then he adds, "He has made peace."

He is in excellent relationship and is capable of making us peaceful, reconciled. He came to proclaim peace to you who were far away,” he speaks to the Ephesians, Greeks, “and peace to those who were near”—the Jews, those who were within the history of salvation, need to be reconciled. Those who were distant and outside the biblical tradition equally need to be reconciled.

Thus, all these criteria of human division are overcome. Through him, we can present ourselves to the Father in one spirit. This is the framework of peace. It is the possible realization of a good relationship with the divine persons. It is the creation of a humanity capable of good deeds.

Let's return to John. What the Risen One says to the disciples on Easter Sunday is the fulfillment of the promise he had made during the supper. In the Gospel of John, chapter 14, verse 27, Jesus says to the disciples: "Peace I leave with you; my peace I give to you, not as the world gives, I give to you." This clarification is very important: two different verbs, " I leave" and "I give." The verb translated as " to leave" is the same verb we use in the Lord's Prayer and translate as "forgive," aphíēmi : to let go. It is therefore synonymous with the forgiveness of sins. "Peace I leave with you" means: I communicate to you what is lacking, I accomplish for you the forgiveness of sins, I fill the void of your inability, and I give you my peace. These are very important expressions; they are fundamental. We have seen in Colossians: the peace of Christ; Ephesians: he is our peace; and now in John where it says, "I give you my peace." Therefore, peace is closely connected to the person of Christ. It is not simple tranquility, it is not a quiet life or the absence of war, but it is the mature connotation of the person of Christ in good relationship with God, with humanity, and with himself. I do not give you peace as the world says: good evening, good morning, best wishes, shalom, salam, that is, in a banal way. I truly give you peace. Here we are in a sacramental discourse: Jesus says and does what he says. When we define the sacraments, we say that they are effective signs of grace, that is, they do what they mean. And Jesus gives peace effectively, communicating a change in the person. He communicates his relational capacity to his disciples. So do not let your hearts be troubled and do not be afraid. "I go away and I come." Unfortunately, it has been translated as "I return." There is no idea of returning; there is never any reference to Christ's return. Much less the future. Verse 28 has been translated as "I go away and I will return to you." Ὑπ άγω καὶ ἔρχομ αι are two presents: I go and I come. How many times have we said it, a familiar phrase. When do you say an expression like that? When you think you'll be away for a short time, it's a quick exit: I go and I come. It's a fundamental phrase of Jesus: I go and I come. I go where? To the Father and I come? To you. They seem like two opposite things: I go to the Father and then I will return to you. No, that's not it.

Going to the Father coincides with coming to you. There's never any mention of Jesus' return. If you find it in the Italian texts, know that it's a poor translation. The original texts never mention the concept of return.

The liturgy had always eliminated it. Unfortunately, recent texts have introduced it due to the authors' lack of knowledge. Christ is coming. "We proclaim your death and your resurrection until you come again," the original Latin text of the liturgy takes Paul's text literally: " donec Venias ” until you come. This is why I pointed out to you that the story of the Easter apparition begins with “Jesus came, stood in the midst, and said, ‘Peace.’” I am going to the Father, that is, I am coming within you. Going to the Father is his death and resurrection, but in that way, in that extraordinary event, Christ enters into the lives of the disciples. From the outside, he was unable to convince them, even though he was an excellent teacher, he set a splendid example, he failed to convince even twelve friends… and they loved him. From within, however, he managed to change their hearts and minds. After Easter, things change.

In the tradition of the Fathers, three great signs of the resurrection were spoken of: the empty tomb, the Easter apparitions, and above all, the change in the disciples. How is it possible that Peter, who is afraid of the servant and swears he doesn't know Jesus, a few days later speaks to the high priest and says, "You can do whatever you want to me, but I must tell you that he is the Messiah." How did that man change so? What happened? Something extraordinary happened. He was afraid of losing his life while Jesus was alive, but once Jesus was dead and buried, Peter became courageous and was ready to give his life. What happened? Christ came within him and brought peace. He fulfilled the person of the disciple. We have a concrete example in Peter, but it is the same thing that happened to others and it is what happens to us; it is our Christian experience. "I am going to the Father and am within you," and shortly thereafter, in chapter 16, the last verse, verse 33, Jesus continues to tell the disciples: "I have told you this so that in me you may have peace. In the world you will have tribulation, but take courage, I have overcome the world." This is again an important connection with the person of Jesus. "I have told you these things, I have revealed the heart of God to you, so that in me you may have peace." Notice the mutual indwelling: Jesus comes within the disciples, but it also says that the disciples must enter into Jesus. It is a fundamental communion of life. When the disciple assimilates the life of Jesus, he has peace, because peace is of Christ, peace is Christ himself. Therefore, our reflection cannot have political or social implications because it is a fundamentally theological and Christological discourse. Peace is achieved in the personal encounter with Christ and is not achieved through compromises, agreements, or these situations. Peace is a reality born from the encounter with Christ and is a transformation of the person. Wherever there are people who have encountered Christ, in him they find peace and have the ability to make peace. "Blessed are the peacemakers, for they shall be called children of God." Blessed are you, God makes you his children, so that you can be, like the Father, creators of peace. The Beatitudes are not moral precepts, but evangelical proclamations of God's Grace at work. God makes you his children, and as children, you resemble the Father, who is the God of peace, and thus enables you to make peace, to build, in hearts and intentions, this perennial newness in history that is good relationships in every sense. Therefore, peace is made when people grow in this relationship of faith with the Lord and, by allowing themselves to be transformed by him, become capable of authentic Christian newness. Christ, who is our peace, enables us to be peacemakers. Let us ask the Lord to truly grant us this ability and extend it to the entire Church , so that the Christian world may be a peacemaker, in the depths of our being and in small things, in our daily relationships as well as in our great international commitments. May Christ, our peace, truly rejoice in our hearts.

 

Text collected by Elisa Massa 

Source: Casalese Life

DEMOCRACY AND MORAL LAW

en - fr - es - it  

 Pope Leo: 'Democracy remains healthy only when rooted in the moral law'

In a message to participants in the Pontifical Academy of Social Sciences plenary session this week, Pope Leo XIV insists that 'democracy remains healthy only when rooted in the moral law' and warns 'the concentration of technological, economic and military power in a few hands threatens both democratic participation among peoples and international concord.'

Léon XIV: «La démocratie ne reste saine que lorsqu’elle est enracinée dans la loi morale»

El Papa: La democracia solo se mantiene sana si está arraigada en la ley moral

Il Papa: la democrazia si basi sulla legge morale o si rischia la tirannia

By Deborah Castellano Lubov 

"Democracy remains healthy, however, only when rooted in the moral law and a true vision of the human person. Lacking this foundation, it risks becoming either a majoritarian tyranny or a mask for the dominance of economic and technological elites."

Pope Leo expressed this in the letter he sent to participants in the Plenary Session of the Pontifical Academy of Social Sciences, 14-16 April 2026. The plenary is on the theme: “The Uses of Power: Legitimacy, Democracy and the Rewriting of the International Order,” which the Pope called a particularly timely topic that needs to be properly understood to build peace within and among nations.

READ POPE LEO XIV'S FULL MESSAGE  English - Italiano - Polski

Power ought to be ordered toward the common good

In his letter, the Holy Father stressed that Catholic social teaching regards power not as an end in itself, but as a means ordered toward the common good. This implies that the legitimacy of authority depends not on the accumulation of economic or technological strength, but on the wisdom and virtue with which it is exercised. 

He reminded the participants that wisdom enables us to discern and pursue the true and the good, rather than apparent goods and vainglory, amid the circumstances of daily life, and that wisdom "is inseparable from the moral virtues, which strengthen our desire to promote the common good." 

"In particular," he noted, "we know that justice and fortitude are indispensable for sound decision-making and for putting decisions into practice. Temperance also proves essential for the legitimate use of authority, for true temperance restrains inordinate self-exaltation and acts as a guardrail against the abuse of power."

This understanding of legitimate power, Pope Leo said, finds one of its highest expressions in authentic democracy. 

"Far from being a mere procedure, democracy recognises the dignity of every person and calls each citizen to participate responsibly in the pursuit of the common good." 

Criteria for a healthy democracy

He recalled that Pope Saint John Paul II reflected this conviction when he affirmed that the Church values democracy because it ensures participation in political choices and “the possibility both of electing and holding accountable those who govern them, and of replacing them through peaceful means when appropriate.”

Yet, the Pope stressed that democracy remains healthy only when rooted in the moral law and a true vision of the human person. When this isn't the case, he cautioned, it risks becoming either "a majoritarian tyranny or a mask for the dominance of economic and technological elites."

The Holy Father also recalled that the same principles that guide the exercise of authority within nations must likewise inform the international order.

He said this is particularly important to recall at a time when strategic rivalries and shifting alliances are reshaping global relations. "We must recall," he said, "that a just and stable international order cannot emerge from the mere balance of power or from a purely technocratic logic."

Threats to democratic participation and international concord

"The concentration of technological, economic and military power in a few hands," the Pope warned, "threatens both democratic participation among peoples and international concord."

Pope Leo recalled that his predecessors expressed the need for updated institutions and a universal authority, marked by the principle of subsidiarity, as he emphasized how it is “more than ever necessary to boldly rethink the modalities of international cooperation.”

He pointed out that when earthly powers threaten the tranquillitas ordinis, the classic Augustinian definition of peace, "we must draw hope from the Kingdom of God, which, though not of this world, sheds light upon the affairs of this world and reveals their eschatological meaning."  

In this perspective of faith, he reminded, "we are reminded that God’s omnipotence is shown especially in mercy and forgiveness; divine power does not dominate, but rather heals and restores."

Logic of charity must animate history

With this in mind, the Pope stressed that "it is precisely this logic of charity that must animate history, for human activity inspired by charity helps to shape the “earthly city” in unity and peace, rendering it — however imperfectly — an anticipation and a prefiguration of the “City of God.”

Such faith, the Holy Father encouraged, "strengthens our resolve to build a culture of reconciliation capable of overcoming the pitfalls of indifference and powerlessness." 

With these sentiments, the Pope expressed his hope that their reflections "will yield valuable insights for clarifying the legitimate uses of power, the criteria of authentic democracy and the kind of international order that serves the common good." 

In this way, he said their work will "contribute meaningfully to the building of a global culture of reconciliation and peace — a peace that is not merely the fragile absence of conflict, but the fruit of justice, born of authority placed humbly at the service of every human being and the entire human family."

Finally, Pope Leo concluded by praying the Holy Spirit enlighten their minds and sustain their efforts. 

Vatican News

GREENING COMMUNITIES GUIDANCE

 

https://mailchi.mp/unesco.org/the-greening-education-partnership-april-6430940?e=abfb73efb0

LES PAPES ET LA PAIX

 La force «non violente» de Pâques dans les appels à la paix du Pape

Des mains «ruisselantes de sang» du dimanche des Rameaux à celles qui déposent les armes, invoquées dans le message Urbi et Orbi. Les appels à la paix du Souverain pontife invitent à ne pas se laisser submerger par l’indifférence et l’accoutumance, mais à croire fermement en «Dieu qui refuse la guerre».

Edoardo Giribaldi – Cité du Vatican

«Frères, sœurs, voici notre Dieu : Jésus, Roi de la paix. Un Dieu qui rejette la guerre, que personne ne peut invoquer pour justifier la guerre, qui n’écoute pas la prière de ceux qui font la guerre et la rejette en disant : Même si vous multipliiez les prières, je ne vous écouterais pas : vos mains sont couvertes de sang ».

Ces mains maculées de ce sang vital désormais versé, évoquées par le Pape lors du Dimanche des Rameaux. Les mêmes mains du Souverain Pontife, serrées autour de la Croix le Vendredi saint. Un « signe important », de son propre aveu, en tant que « leader spirituel du monde d’aujourd’hui », qui embrasse idéalement les « mères », les « proches » et les « amis des condamnés », contraints « de s’humilier devant l’autorité pour se voir restituer les restes martyrisés » d’un être cher. Et enfin, ces mêmes mains appelées à déposer les armes et à resplendir de la même lumière célébrée le matin de Pâques depuis la loggia centrale de la basilique Saint-Pierre. 

«Remets ton épée à sa place»

La concrétude des gestes, la tendresse des sentiments: tout cela s'est retrouvé dans les appels que, durant la Semaine Sainte, le Pape Léon XIV a consacrés à la paix et à la fin des conflits qui font rage dans le monde. La première image est celle du dimanche des Rameaux sur la place Saint-Pierre, devant 40 000 fidèles et 120 000 rameaux d’olivier brandis pour symboliser cette paix douce dont Jésus, a rappelé le Souverain Pontife, est à la fois «roi» et «caresse pour l'humanité», tandis que «d’autres brandissent des épées et des bâtons». Le Pape s'est adressé à eux en reprenant les mêmes paroles que celles prononcées par le Christ lorsque, selon le récit évangélique, l'un de ses disciples avait dégainé une arme pour le défendre. 

“Remets ton épée à sa place, car tous ceux qui prennent l'épée périront par l'épée.”

Le rouge du sang qui coule, contrastant avec cette même couleur qui ressortait dans les vêtements liturgiques, célébration de ce Dieu qui «ne s’est pas armé, ne s’est pas défendu, n’a mené aucune guerre», a affirmé le Souverain Pontife.

“Au lieu de se sauver lui-même, il s’est laissé clouer sur la croix, pour embrasser toutes les croix plantées à toutes les époques et en tous lieux dans l’histoire de l’humanité.”

«Le bien ne peut naître de l'abus de pouvoir»

La paix invoquée par le Pape, en particulier en cette «heure sombre» pour un monde «déchiré entre des puissances qui le dévastent», a touché tous les aspects de l’existence humaine. Lors de la messe chrismale du Jeudi saint, présidée dans la basilique Saint-Pierre, Léon XIV a rappelé que «le bien ne peut venir de l’abus de pouvoir» dans aucun domaine, non seulement pastoral, mais aussi social et politique.

“L’occupation impérialiste du monde est alors interrompue de l’intérieur, la violence qui, jusqu’à aujourd’hui fait loi, est démasquée. Le Messie pauvre, prisonnier, opprimé, plonge dans les ténèbres de la mort, mais c’est ainsi qu’Il met en lumière une création nouvelle”

«Le Christ nous donne un exemple de dévouement, de service et d’amour»

La troisième image immortalise les mains, encore celles du Souverain Pontife, qui, lors de la messe de la Cène du Seigneur dans la basilique Saint-Jean-de-Latran, ont lavé les pieds des jeunes prêtres qu’il avait lui-même ordonnés. Un geste qui, selon les paroles de Léon XIV, a rappelé le pouvoir purificateur de Dieu. Il lave non seulement le sang qui coule des conflits, mais aussi l’image déformée qu’ils renvoient : les «idolâtries» et les «blasphèmes» qui le souillent. Et avec eux, le Seigneur purifie aussi l’homme lui-même.

“Celui qui se croit puissant lorsqu'il domine, qui veut vaincre en tuant ses égaux, qui se croit grand lorsqu'il est craint. Véritable Dieu et véritable homme, le Christ nous donne au contraire un exemple de dévouement, de service et d'amour.”

Sur les «traces» de Jésus

Les appels du Pape à la paix renvoient à la dichotomie permanente entre le mal et l’amour. De même, les méditations rédigées par le père Francesco Patton, ancien gardien de Terre Sainte, pour le Chemin de Croix au Colisée du Vendredi saint, présidé par le Souverain Pontife lui-même, ont mis en évidence une ambivalence similaire, en retraçant ce même chemin parcouru par Jésus parmi des personnes qui partageaient «sa foi» et «d’autres qui se moquent et l’insultent». «Telle est la vie de tous les jours», a écrit le frère franciscain: tel est le chemin tracé en suivant «les traces» de Jésus, comme l’a affirmé le Pape en récitant la prière de bénédiction composée par saint François d’Assise, devant 30 000 fidèles présents . 

«Dieu ne veut pas notre mort»

C'est encore l'obscurité, cette fois-ci prélude au matin de Pâques, qui a accompagné la veillée dans la basilique Saint-Pierre, en compagnie de 6 000 fidèles. Dieu «ne veut pas notre mort» : tel a été l'appel du Pape, un appel pressant face à la couverture médiatique des conflits qui réduit les victimes à de simples chiffres. 

“L’homme peut tuer le corps, mais la vie du Dieu d’amour est une vie éternelle, qui transcende la mort et qu’aucun tombeau ne peut emprisonner.”

Léon XIV a exhorté à donner naissance à un «monde nouveau, de paix et d’unité», en partant des échecs de l’humanité, en faisant référence à la mer par laquelle Dieu a libéré le peuple hébreu de l’esclavage en Égypte. Un élément que le Souverain oontife a défini comme une «porte d’entrée» vers le début d’une vie «libre», mais aussi comme un «lieu de mort», alors même que l’actualité rapportait une énième tragédie en Méditerranée : le naufrage d’un bateau parti de Libye, qui a fait plus de 70 disparus, et les récits des survivants, en état de choc, à Lampedusa. Une île où Léon XIV se rendra le 4 juillet prochain. 

«Le Seigneur est vivant et il reste avec nous»

La nuit, l’aube, puis la messe le jour de Pâques. Le ciel limpide de la place Saint-Pierre, 60 000 fidèles présents. Certes, le mal ne s’efface pas en un jour : la guerre «tue et détruit» et la mort est toujours à l’affût :

«Nous la voyons présente dans les injustices, dans les égoïsmes partisans, dans l’oppression des pauvres, dans le manque d’attention envers les plus fragiles. Nous la voyons dans la violence, dans les blessures du monde, dans le cri de douleur qui s’élève de toutes parts face aux abus qui écrasent les plus faibles, face à l’idolâtrie du profit qui pille les ressources de la terre, face à la violence de la guerre qui tue et détruit».

Mais on peut et on doit répondre à l’invitation pascale à «lever les yeux», en discernant «l’espace pour une nouvelle vie qui naît», au-delà des tombeaux et de la douleur.

“[ Le Seigneur est vivant et reste avec nous. À travers les brèches de résurrection qui s’ouvrent dans les ténèbres, Il confie notre cœur à l’espérance qui nous soutient : le pouvoir de la mort n’est pas le destin ultime de notre vie. ] ”

«La force avec laquelle le Christ est ressuscité est totalement non violente»

Tel est l’appel final du Souverain Pontife, qui trouve également un écho dans le traditionnel message Urbi et Orbi.

«Nous nous habituons à la violence, nous nous y résignons et nous devenons indifférents. Indifférents à la mort de milliers de personnes. Indifférents aux retombées de haine et de division que les conflits sèment. Indifférents aux conséquences économiques et sociales qu’ils engendrent et que nous ressentons pourtant tous».

Car s’il y a des combats dans le monde, l’exemple pour les gagner jaillit de Pâques : des mains qui embrassent, et qui ne prennent pas les armes. 

“La force avec laquelle le Christ est ressuscité est totalement non violente.”

Une exhortation qui fait écho à l’appel lancé mardi dernier à Castel Gandolfo par Léon XIV au président des États-Unis, Donald Trump, et aux dirigeants du monde : Revenez à la table des négociations, cherchons des solutions aux problèmes, cherchons des moyens de réduire la violence que nous alimentons. Et que la paix, surtout à Pâques, soit dans nos cœurs. 

THE POPE AND THE PEACE

EL PAPA Y LA PAZ

IL PAPA E LA PACE

 

EMOTIONS AND RELATIONSHIP

 en - es - fr 

 A journey of growth 

for teachers 

and pupils"

by Antonio dr. Ferro, Medical specialist in child neuropsychiatry

 

"Innovate to teach: approaches, methods and strategies in the classroom" is the title of the training course organized by AIMC (Associazione Italiana Maestri Cattolici). In this context, Dr. Caterina Di Stefano, president of the AIMC of Mazara del Vallo, involved me to report on the theme "Emotions and relationships: a journey of growth for teachers and students".

In the past, it was thought that achieving educational goals depended mainly on the cognitive skills and motivation of the student; today we know that in addition to these two conditions, "Emotions" play a fundamental role.

Recent studies show that emotions play a crucial role in children’s skills acquisition. In particular, it has been shown that emotions activate the subcortical centers of the brain (e.g. limbic system and amygdala) responsible for the physiological component of emotion (e.g. sweating, tachycardia, etc.), together with the associative barks that activate cognitive evaluation processes of emotional experience. So if a student learns by experiencing fear of making mistakes, the same areas of the nervous system associated with this emotion will be activated in the future to avoid similar situations, thereby significantly affecting the student’s self-esteem and self-efficacy. The negative emotion associated with that learning behaves as an antagonist of learning itself. Emotion and cognitive processes represent two interconnected sides of the same coin. This means that when a student recovers information, it will reactivate the emotional experience associated with that learning because both have traced the same synaptic path. The "warm cognition" thus revolutionizes learning modes by associating them with positive emotions and this only happens if a student learns with "joy".

Understanding how emotions affect school learning becomes crucial for teachers, who must be able to manage and value the emotional aspect in their students. The early years of life are crucial for a child’s socio-emotional development. During this phase, he begins to build the foundations of his future relationships through emotional and relational interactions with parents, caregivers and teachers. The quality of early relationships based on empathy and trust is crucial for healthy psychological growth.

Emotions are psychological and physiological responses to internal and external stimuli. They can be effectively classified into positive emotions (e.g., joy, happiness, love, etc.) and negative emotions (e.g., fear, anxiety, sadness, etc.).The latter, although uncomfortable, are essential to our ability to adapt and react to dangerous situations. Emotions influence behavior, interpersonal relationships and the learning process. In children, they manifest differently than in adults. Their ability to express and regulate emotions is still developing. It is important for teachers to recognize and understand these emotions to support children in their growth journey. Emotional language is a powerful tool in the teacher-student relationship. Through the use of emotional language, teachers can provide a safe environment and create a space where children feel free to express their emotions. Positive emotions improve motivation and attention, while managing negative emotions can prevent distractions and problematic behaviors.

Associating positive emotions with the acquisition of learning content is essential to foster a supportive and inclusive learning environment. Teachers must become increasingly aware of the importance of emotional language and management to support children in their personal and academic development.

The teacher can promote in pupils the experimentation of positive emotions through specific relational and communication strategies. In particular:

• active and empathetic listening allows the student to feel understood and recognized in their own subjective experience;
• the expression of genuine positive feedback and appreciation fosters a sense of self-efficacy and personal value;
• the behaviors of kindness and care contribute to building a welcoming and reassuring atmosphere;
• encouragement and support sustain motivation and strengthen the perception of meaningful emotional support;
• sharing positive experiences facilitates the construction of educational ties and the consolidation of the teacher-pupil relationship.

The effectiveness of these interventions is closely related to the personal and professional characteristics of the teacher, as well as his ability to establish a genuine relationship, in which the student can perceive a real interest and involvement towards them.

Investing time in understanding emotions can transform the teacher-student relationship by making it more effective and meaningful. Teachers are called to be empathetic guides, ready to listen and respond to the emotional needs of their pupils.

It is therefore necessary that teachers have a new approach that values, beyond the didactic and cognitive side, learning associated with positive emotions. In this way, the teacher will become a significant figure also on the relational side contributing to the academic success of their students, even those with special learning needs.

"Emociones y relaciones: un camino de crecimiento para docentes y alumnos"

 Por Antonio Dr. Ferro, médico especialista en neuropsiquiatría infantil

"Innovar para enseñar: enfoques, métodos y estrategias en el aula" es el título del curso de formación organizado por la AIMC (Asociación Italiana de Maestros Católicos). En este contexto, la Dra. Caterina Di Stefano, presidenta de la AIMC de Mazara del Vallo, me invitó a presentar la ponencia "Emociones y relaciones: un camino de crecimiento para docentes y alumnos".

Anteriormente, se creía que el logro de los objetivos educativos dependía principalmente de las habilidades cognitivas y la motivación del alumno; hoy sabemos que, además de estas dos condiciones, las emociones desempeñan un papel fundamental.

Estudios recientes demuestran que las emociones son cruciales para la adquisición de habilidades en los niños. En particular, se ha demostrado que las emociones activan los centros subcorticales del cerebro (p. ej., el sistema límbico y la amígdala) responsables del componente fisiológico de la emoción (p. ej., sudoración, taquicardia, etc.), junto con la asociación. Los ladridos activan procesos de evaluación cognitiva de la experiencia emocional. Si un estudiante aprende experimentando miedo a cometer errores, las mismas áreas del sistema nervioso asociadas con esta emoción se activarán en el futuro para evitar situaciones similares, afectando significativamente su autoestima y autoeficacia. La emoción negativa asociada con ese aprendizaje actúa como antagonista del aprendizaje mismo. La emoción y los procesos cognitivos representan dos caras interconectadas de la misma moneda. Esto significa que cuando un estudiante recupera información, reactivará la experiencia emocional asociada con ese aprendizaje, ya que ambas han recorrido la misma vía sináptica. La "cognición cálida" revoluciona así los modos de aprendizaje al asociarlos con emociones positivas, y esto solo ocurre si el estudiante aprende con alegría.

 Comprender cómo las emociones afectan el aprendizaje escolar se vuelve crucial para los docentes, quienes deben ser capaces de gestionar y valorar el aspecto emocional en sus estudiantes. Los primeros años de vida son cruciales para el desarrollo socioemocional del niño. Durante esta etapa, comienza a construir las bases de sus futuras relaciones a través de interacciones emocionales y relacionales con padres, cuidadores y maestros. La calidad de las primeras relaciones se basa en La empatía y la confianza son cruciales para un desarrollo psicológico saludable.

 Las emociones son respuestas psicológicas y fisiológicas a estímulos internos y externos. Se pueden clasificar eficazmente en emociones positivas (p. ej., alegría, felicidad, amor, etc.) y negativas (p. ej., miedo, ansiedad, tristeza, etc.). Estas últimas, aunque incómodas, son esenciales para nuestra capacidad de adaptación y reacción ante situaciones peligrosas. Las emociones influyen en el comportamiento, las relaciones interpersonales y el proceso de aprendizaje. En los niños, se manifiestan de forma diferente que en los adultos. Su capacidad para expresar y regular las emociones aún está en desarrollo. Es importante que los docentes reconozcan y comprendan estas emociones para apoyar a los niños en su proceso de crecimiento. El lenguaje emocional es una herramienta poderosa en la relación docente-alumno. Mediante el uso del lenguaje emocional, los docentes pueden proporcionar un entorno seguro y crear un espacio donde los niños se sientan libres para expresar sus emociones. Las emociones positivas mejoran la motivación y la atención, mientras que la gestión de las emociones negativas puede prevenir distracciones y comportamientos problemáticos.

 Asociar las emociones positivas con la adquisición de contenidos de aprendizaje es esencial para fomentar un entorno de aprendizaje inclusivo y de apoyo. Los docentes deben ser cada vez más conscientes de la importancia del lenguaje emocional y su gestión. Apoyar a los niños en su desarrollo personal y académico.

 El docente puede promover en los alumnos la experimentación de emociones positivas mediante estrategias relacionales y comunicativas específicas. En particular:

La escucha activa y empática permite al alumno sentirse comprendido y reconocido en su propia experiencia subjetiva;

la expresión de retroalimentación positiva y aprecio genuinos fomenta un sentido de autoeficacia y valía personal;

las conductas de amabilidad y cuidado contribuyen a crear un ambiente acogedor y de confianza;

el aliento y el apoyo mantienen la motivación y fortalecen la percepción de un apoyo emocional significativo;

compartir experiencias positivas facilita la construcción de vínculos educativos y la consolidación de la relación docente-alumno.

 La eficacia de estas intervenciones está estrechamente relacionada con las características personales y profesionales del docente, así como con su capacidad para establecer una relación genuina, en la que el alumno pueda percibir un interés y una implicación reales.

 Invertir tiempo en comprender las emociones puede transformar la relación docente-alumno, haciéndola más efectiva y significativa. Los docentes están llamados a ser guías empáticos, dispuestos a escuchar y responder a las necesidades emocionales de sus alumnos.

 Por lo tanto, es necesario que los docentes adopten un nuevo enfoque que valore, más allá del aspecto didáctico y cognitivo, el aprendizaje asociado a las emociones positivas. De esta manera, el docente se convertirá en una figura clave también en el plano relacional, contribuyendo al éxito académico de sus alumnos, incluso de aquellos con necesidades educativas especiales.

  

« Émotions et relations : un cheminement de croissance pour les enseignants et les élèves »

 

pour Antonio dott. Ferro, médecin spécialiste en neuropischiatrie infantile

 « Innover pour enseigner : approches, méthodes et stratégies en classe » est le titre de la formation organisée par l'AIMC (Associazione Italiana Maestri Cattolici). Dans ce cadre, le Dr Caterina Di Stefano, présidente de l'AIMC de Mazara del Vallo, m'a sollicité pour présenter le thème « Émotions et relations : un cheminement de croissance pour les enseignants et les élèves ».

 Autrefois, on pensait que la réussite scolaire dépendait principalement des capacités cognitives et de la motivation de l'élève ; aujourd'hui, nous savons qu'en plus de ces deux conditions, les émotions jouent un rôle fondamental.

 Des études récentes montrent que les émotions jouent un rôle crucial dans l'acquisition des compétences chez l'enfant. Il a notamment été démontré que les émotions activent les centres sous-corticaux du cerveau (par exemple, le système limbique et l'amygdale) responsables de la composante physiologique de l'émotion (par exemple, la transpiration, la tachycardie, etc.), ainsi que les associations neuronales qui activent les processus d'évaluation cognitive de l'expérience émotionnelle. Ainsi, si un élève apprend en éprouvant la peur de commettre des erreurs, les mêmes zones du système nerveux associées à cette émotion seront activées ultérieurement pour éviter des situations similaires, ce qui affectera significativement son estime de soi et son sentiment d'efficacité personnelle. L'émotion négative associée à cet apprentissage agit comme un antagoniste de l'apprentissage lui-même. Émotion et processus cognitifs sont les deux faces d'une même pièce. Cela signifie que lorsqu'un élève se remémore une information, cela réactive l'expérience émotionnelle associée à cet apprentissage, car les deux empruntent le même chemin synaptique. La « cognition chaleureuse » révolutionne ainsi les modes d'apprentissage en les associant à des émotions positives, et cela ne se produit que si l'élève apprend avec plaisir. Comprendre l'influence des émotions sur l'apprentissage scolaire est essentiel pour les enseignants, qui doivent être capables de gérer et de valoriser la dimension émotionnelle chez leurs élèves. Les premières années de la vie sont cruciales pour le développement socio-émotionnel de l'enfant. Durant cette phase, il pose les fondements de ses relations futures grâce à des interactions émotionnelles et relationnelles avec ses parents, ses proches et ses enseignants. La qualité de ces premières relations, fondées sur l'empathie et la confiance, est essentielle à un développement psychologique harmonieux.

 Les émotions sont des réponses psychologiques et physiologiques à des stimuli internes et externes. Elles peuvent être classées en émotions positives (joie, bonheur, amour, etc.) et négatives (peur, anxiété, tristesse, etc.). Ces dernières, bien que désagréables, sont indispensables à notre capacité d'adaptation et de réaction face aux situations dangereuses. Les émotions influencent le comportement, les relations interpersonnelles et l'apprentissage. Chez l'enfant, elles se manifestent différemment que chez l'adulte. Sa capacité à exprimer et à réguler ses émotions est encore en développement. Il est important que les enseignants reconnaissent et comprennent ces émotions afin d'accompagner les enfants dans leur développement. Le langage émotionnel est un outil précieux dans la relation enseignant-élève. Grâce à un langage émotionnel adapté, les enseignants peuvent créer un environnement sécurisant et un espace où les enfants se sentent libres d'exprimer leurs émotions. Les émotions positives améliorent la motivation et l'attention, tandis que la gestion des émotions négatives permet de prévenir les distractions et les comportements problématiques.

Associer les émotions positives à l'acquisition des connaissances est essentiel pour favoriser un environnement d'apprentissage bienveillant et inclusif. Les enseignants doivent être de plus en plus conscients de l'importance du langage émotionnel et de sa gestion pour accompagner les enfants dans leur développement personnel et scolaire.

 L'enseignant peut encourager les élèves à explorer les émotions positives grâce à des stratégies relationnelles et de communication spécifiques. En particulier :

 • une écoute active et empathique permet à l'élève de se sentir compris et reconnu dans son vécu ;

 • des retours positifs et des marques d'appréciation sincères favorisent le sentiment d'efficacité personnelle et l'estime de soi ;

 • des comportements bienveillants et attentifs contribuent à créer une atmosphère accueillante et rassurante ;

 • les encouragements et le soutien maintiennent la motivation et renforcent le sentiment d'un soutien émotionnel significatif ;

 • le partage d'expériences positives facilite la construction des liens éducatifs et la consolidation de la relation enseignant-élève. L'efficacité de ces interventions est étroitement liée aux qualités personnelles et professionnelles de l'enseignant, ainsi qu'à sa capacité à établir une relation authentique, dans laquelle l'élève perçoit un intérêt et un engagement réels.

 Consacrer du temps à la compréhension des émotions peut transformer la relation enseignant-élève en la rendant plus efficace et plus significative. Les enseignants sont appelés à être des guides empathiques, à l'écoute et prêts à répondre aux besoins émotionnels de leurs élèves.

 Il est donc nécessaire que les enseignants adoptent une nouvelle approche qui valorise, au-delà des aspects didactiques et cognitifs, un apprentissage associé aux émotions positives. Ainsi, l'enseignant deviendra une figure importante sur le plan relationnel, contribuant à la réussite scolaire de ses élèves, y compris ceux qui présentent des besoins d'apprentissage spécifiques.

Immagine