EDUCAZIONE CATTOLICA IN AFRICA

EDUCAZIONE CATTOLICA IN AFRICA

POPE AT UNESCO

‘Peace cannot 

be built

 by treaties

 alone’

On the first day of his Apostolic Journey to France, Pope Leo XIV returns to UNESCO 46 years after St John Paul II, calling for education, science and culture to remain at the service of human dignity, truth and peace.

Vatican News

Pope Leo XIV has called for a renewed commitment to peace, truth and human dignity during his visit to UNESCO in Paris, warning that scientific and technological progress, when separated from ethics, can become an instrument of domination and destruction.

UNESCO Deputy Director: Pope’s visit is timely for our world

Addressing representatives of Member and Observer States, international organisations, academia and civil society on Friday afternoon, the Pope described UNESCO as a place where humanity can “reflect on itself, on its history and on its future.”

READ THE FULL TEXT OF POPE LEO XIV'S DISCOURSE HERE

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His visit came on the first day of his Apostolic Journey to France, from 25 to 28 September and takes him to Paris, Lourdes and Metz. On Friday, after meeting French President Emmanuel Macron and representatives of civil society and the diplomatic corps, the Pope travelled to UNESCO before continuing to Notre-Dame Cathedral and later to the Stade de France for a prayer vigil with young people.

Following in the footsteps of John Paul II

Pope Leo XIV’s address echoed that of St John Paul II, who became the first Pope to speak at UNESCO when he visited its Paris headquarters on 2 June 1980.

Forty-six years later, Leo XIV recalled his predecessor’s words that “man lives a truly human life thanks to culture.” The Holy See, he noted, has maintained a Permanent Observer Mission to UNESCO since 1952, and next year will mark 75 years of its presence at the organisation.

The Holy See, he continued, views UNESCO as a “privileged partner” in the service of the common good, particularly because authentic human development must concern “the development of each man and of the whole man.”

‘What does it mean to be human?’

At the heart of Pope Leo’s address was a question he said every culture and every generation must confront: “What does it mean to be human?”

He linked that question directly to education, arguing that education cannot be reduced to the acquisition of skills or material advancement. “No education can be considered complete if it fails to address the question of life’s meaning,” he said.

The Pope reflected on the vulnerability shared by every human being, beginning with birth, noting that every person is born as a child, dependent upon others, and therefore enters the world within a relationship of care and responsibility.

“We are all born naked and in need,” he said, describing humanity as dependent upon “bread and words, of care and affection.”

If we forget this common experience, he added, we risk turning human life into a commodity rather than recognising it as a gift and responsibility.

Science and technology at the service of humanity

The Pope devoted particular attention to the challenges posed by technology and artificial intelligence. He warned of a paradox in contemporary society: while increasingly sophisticated computational systems are described as possessing “intelligence,” human beings themselves can be judged according to their efficiency and productivity.

“While ‘intelligence’ is attributed to computational systems,” he said, “we struggle to recognize the inalienable dignity of human persons.”

Artificial intelligence, he continued, can process and correlate vast quantities of information, but it cannot answer questions concerning the meaning of human life, which is rooted in lived experience.

“Meaning is the oxygen of the mind,” Pope Leo said.

He welcomed UNESCO’s Media and Information Literacy initiative, which promotes responsible engagement with media and digital technologies, and called particular attention to children and young people.

“In the digital age, their vulnerability must never become an opportunity for exploitation,” he said, urging that technology instead support their education, relationships and freedom to think and discern.

‘Wars begin in the minds of men’

Turning to UNESCO’s founding principles, Pope Leo recalled the words of the organisation’s 1945 Constitution: “Since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed.”

Those words, he said, remain relevant eight decades after UNESCO was founded in the aftermath of the Second World War.

Scientific progress, when separated from wisdom, can become a weapon, while culture subjected to ideology, he explained, can descend into propaganda and education detached from truth can become a means of manipulating consciences.

“Peace cannot be built by treaties alone,” the Pope maintained. Rather, genuine peace must arise from justice and from an “upright will” capable of recognising another person as “a brother or sister, a person like oneself.”

From Babel to Pentecost

Pope Leo used two biblical images to describe contrasting approaches to human coexistence: the Tower of Babel and Pentecost: Babel, he said, represents a unity imposed through domination, while Pentecost points towards a unity that does not erase diversity.

“Communion in no way suppresses diversity,” he said. “Rather, it enables diversity to flourish in the harmony of voices and faces.”

In a world capable of instant communication across continents, the Pope noted, communication has nevertheless not necessarily become more truthful. “Information is abundant, but it is not synonymous with wisdom,” he said.

Without a shared ethical foundation, he warned, communication technologies can multiply false information and hinder rather than foster dialogue.

Trust as a condition for peace

Pope Leo also addressed the difficulties confronting international institutions, noting that they are increasingly expected to respond to problems that no individual State can resolve alone while at the same time facing questions about their effectiveness.

In that context, he identified a virtue he said is “as greatly desired as it is rarely found”: trust.

“Trust that differences do not necessarily constitute a threat; trust that honest dialogue can bring about a greater good than what individuals could achieve on their own,” he said. The Holy See, he added, wishes to strengthen that trust in UNESCO and other international organisations.

The Pope concluded by linking education, science and culture to the work of peace, describing every child born into the world as a sign of hope and every person dedicated to the search for truth as performing “an act of hope.”

“If all of us are firmly committed to the grandeur of our common humanity,” he said, “peace can finally flourish.”

Vatican News

 

SAINT FRANCIS OF ASSISI - en-it-fr-es ****

en-it-fr-es

  Saint Francis 

appears rich in meaning 

for the man of his time

Eight hundred years have passed since the "blessed passing" of Saint Francis of Assisi, which took place on 3 October 1226 [1] . Pope Leo XIV, on the occasion of the opening of the centenary, sent a letter to the Franciscan Family: "'Our sister death', exclaimed Saint Francis at the Porziuncola, as he went to meet her like a man finally at peace. Eight centuries have passed since the death of the Poverello of Assisi who wrote in incisive characters the word of salvation of Christ in the hearts of the men of his time. […] May [his] message of peace find a profound echo in the Church and in society today" [2] .

In his letter, the Pope recalls that Saint Francis appears rich in meaning for the man of his time, but also for the man of today, thanks to the radicality with which he lived the Gospel, sine glossa : a choice that marked his life. Francis does not give orders, he does not teach, he acts, and his actions teach how to live. His doctrine and his authority remain entirely internal to action. From there comes the message of poverty that the Saint witnessed in the path of radical stripping, from the detachment of his father's goods to the renunciation of his own social role, up to the complete identification with the crucified Christ. On these principles he founded the fraternity of the Minors. If we consider all the male and female realities that today are inspired by him, the Franciscan religious family is the largest in the world [3] .

Francis is universally recognized as a symbol of peace, and not only for the greeting "May the Lord give you peace", unusual in his time, which wishes for the peace that comes only from the Risen One [4] . In this sense, he is characterized by the initiative to set out with the Crusade , siding with the Muslims to proclaim the Gospel to them. He also attempts dialogue with the Sultan of Egypt, al-Malik al-Kamil, with an extraordinary openness based on discussion rather than conflict.

The Saint lives today in his particular relationship with creation: in the Canticle of Brother Sun , considered the first text of Italian literature, he calls the Sun and the Moon "brother" and "sister"; he recognizes in them "a reflection of divine beauty" [5] . He also exhorts respect for the environment and for the universe, which makes him particularly relevant even in our day.

Pope Francis, who passed away last year, chose his name in honor of the Poverello. He bore witness to this throughout his pontificate, seeking poverty and simplicity, and cited him extensively in speeches and writings. Two of his encyclicals— Laudato si' and Fratelli tutti – have as their title and subject two proposals from the Saint.

In 1223, when it had become difficult to reach the Holy Land, Francis was able to create the first living nativity scene in Greccio, establishing a tradition that is still very much alive in popular religiosity today. In the representation there are the ox, the donkey and the manger, but there is no one to represent Mary and Joseph; Jesus instead is present in the proclamation of the Gospel of the nativity, which the Saint himself sings and comments on, and in the Eucharist, which he has celebrated in the manger, thus prefiguring the Eucharistic mystery of Christmas [6] .

The phenomenon of the stigmata, the wounds of Jesus on the cross, which Francis received at La Verna in 1224, a jealously guarded secret, is listed among the extraordinary events of his mystical life: the first testimony is due to the Letter of Brother Elias , after his death, where a "wonder that has never been heard of in the world, except in the Son of God" is announced [7] .

Joy is also a characteristic element of Francis's spirituality: a joy that is born from his profound gratitude for life and for every creature, as is reflected in the Canticle of Brother Sun [8] and in the episode Of True and Perfect Joy [9] . Joy is gratitude to God, trust in Providence, a sign of communion with the Lord and with one's brothers. Francis lived it even in difficulties, in poverty, in trials, in illness. The experience of joy is not only personal, but becomes a testimony capable of involving whoever encounters him and of suggesting a spirituality that embraces creation and universal brotherhood. It is precisely this joy, rooted in humility and poverty, that makes his message alive, close to the challenges and hopes of man.

What has been said doesn't address a fundamental question: what cultural mediation exists between the Saint and us? What accounts for Francis's appeal and modernity for us living in the third millennium?

CIVILTA’ CATTOLICA

 

Ricorrono 800 anni dal «beato transito» di san Francesco d’Assisi, avvenuto il 3 ottobre 1226[1]. Papa Leone XIV, in occasione dell’apertura del centenario, ha inviato una lettera alla Famiglia francescana: «“Nostra sorella morte”, esclamava San Francesco alla Porziuncola, mentre le andava incontro come un uomo finalmente pacificato. Sono trascorsi otto secoli dalla morte del Poverello d’Assisi che ha scritto a caratteri incisivi la parola di salvezza di Cristo nei cuori degli uomini del suo tempo. […] Il [suo] messaggio di pace possa trovare eco profonda nell’oggi della Chiesa e della società»[2].

Nella sua lettera, il Papa ricorda che san Francesco appare ricco di significato per l’uomo del suo tempo, ma anche per l’uomo di oggi, grazie alla radicalità con cui ha vissuto il Vangelo, sine glossa: una scelta che ne ha segnato la vita. Francesco non dà ordini, non insegna, agisce, e il suo agire insegna a vivere. La sua dottrina e la sua autorità rimangono del tutto interne all’azione. Da lì deriva il messaggio di povertà che il Santo ha testimoniato nel cammino di spoliazione radicale, dal distacco dei beni paterni alla rinuncia al proprio ruolo sociale, fino alla completa identificazione con il Cristo crocifisso. Su questi princìpi egli ha fondato la fraternità dei Minori. Se si considerano tutte le realtà maschili e femminili che oggi si ispirano a lui, la Famiglia religiosa francescana è la più numerosa nel mondo[3].

Francesco è universalmente riconosciuto come simbolo di pace, e non solo per il saluto «Il Signore ti dia pace», inconsueto ai suoi tempi, che sta ad augurare la pace che viene solo dal Risorto[4]. In questo senso lo caratterizza l’iniziativa di partire al seguito della VCrociata, passando dalla parte dei musulmani per annunciare loro il Vangelo. Egli tenta anche il dialogo con il sultano d’Egitto, al-Malik al-Kamil, con una straordinaria apertura basata sul confronto piuttosto che sul conflitto.

Il Santo vive oggi nel suo rapporto particolare con il creato: nel Cantico di Frate Sole, ritenuto il primo testo della letteratura italiana, chiama il Sole e la Luna «fratello» e «sorella»; vi riconosce «un riflesso della bellezza divina»[5]. Esorta anche al rispetto per l’ambiente e per l’universo, ciò che lo rende particolarmente attuale anche ai nostri giorni.

Papa Francesco, scomparso lo scorso anno, ha scelto il proprio nome in onore del Poverello, lo ha testimoniato nella sua vita di pontefice cercando povertà e semplicità, lo ha citato moltissimo nei discorsi e negli scritti. Due delle sue encicliche – Laudato si’ e Fratelli tutti – hanno per titolo e per soggetto due proposte del Santo.

Nel 1223, essendo diventato difficile raggiungere la Terra santa, Francesco sa creare a Greccio il primo presepe vivente, fondando una tradizione ancora oggi molto viva nella religiosità popolare. Nella rappresentazione ci sono il bue, l’asinello e la mangiatoia, ma non c’è nessuno per rappresentare Maria e Giuseppe; Gesù invece è presente nella proclamazione del Vangelo della natività, che il Santo stesso canta e commenta, e nell’Eucaristia, che fa celebrare sulla mangiatoia, prefigurando così il mistero eucaristico del Natale[6].

Il fenomeno delle stimmate, le ferite di Gesù sulla croce, che Francesco ebbe alla Verna nel 1224, un segreto custodito gelosamente, è annoverato tra gli eventi straordinari della sua vita mistica: la prima testimonianza è dovuta alla Lettera di frate Elia, dopo la morte di lui, dove si annuncia un «portento che non si è mai udito al mondo, fuorché nel Figlio di Dio»[7].

Anche la gioia è un elemento caratteristico della spiritualità di Francesco: una gioia che nasce dalla sua profonda gratitudine per la vita e per ogni creatura, come si riflette nel Cantico di Frate Sole[8] e nell’episodio Della vera e perfetta letizia[9].La gioia è gratitudine a Dio, fiducia nella Provvidenza, segno della comunione con il Signore e con i fratelli. Francesco la viveva perfino nelle difficoltà, nella povertà, nelle prove, nella malattia. L’esperienza della gioia non è solo personale, ma diventa testimonianza capace di coinvolgere chiunque lo incontri e di suggerire una spiritualità che abbracci il creato e la fraternità universale. Proprio questa gioia, radicata nell’umiltà e nella povertà, rende il suo messaggio vivo, vicino alle sfide e alle speranze dell’uomo.

Quanto detto non esaurisce una domanda di fondo: quale mediazione culturale si dà tra il Santo e noi? A che cosa sono dovuti il fascino e la modernità di Francesco per noi che viviamo nel terzo millennio?

CIVILTA’ CATTOLICA

 

Huit cents ans se sont écoulés depuis la « bienheureuse disparition » de saint François d’Assise, survenue le 3 octobre 1226 [1] . Le pape Léon XIV, à l’occasion de l’ouverture du centenaire, adressa une lettre à la Famille franciscaine : « “Notre sœur la mort”, s’exclama saint François à la Portioncule, en allant à sa rencontre tel un homme enfin en paix. Huit siècles se sont écoulés depuis la mort du Poverello d’Assise qui, d’une écriture incisive, a inscrit la parole du salut du Christ dans le cœur des hommes de son temps. […] Puisse son message de paix trouver un profond écho dans l’Église et dans la société d’aujourd’hui » [2] .

Dans sa lettre, le Pape rappelle que saint François apparaît riche de sens pour l'homme de son temps, mais aussi pour l'homme d'aujourd'hui, grâce à la radicalité avec laquelle il a vécu l'Évangile, sine glossa : un choix qui a marqué sa vie. François ne donne pas d'ordres, il n'enseigne pas, il agit, et ses actions enseignent comment vivre. Sa doctrine et son autorité demeurent entièrement intérieures à l'action. De là découle le message de pauvreté dont le Saint a été témoin sur le chemin du dépouillement radical, depuis le détachement des biens de son père jusqu'au renoncement à son propre rôle social, et enfin à l'identification totale au Christ crucifié. C'est sur ces principes qu'il a fondé la Fraternité des Mineurs. Si l'on considère toutes les réalités masculines et féminines qui, aujourd'hui, s'inspirent de lui, la famille religieuse franciscaine est la plus importante au monde [3] .

François est universellement reconnu comme un symbole de paix, et pas seulement pour sa salutation « Que le Seigneur vous donne la paix », inhabituelle à son époque, qui implore la paix qui ne vient que du Ressuscité [4] . En ce sens, il se caractérise par son initiative de partir en croisade , se rangeant du côté des musulmans pour leur annoncer l'Évangile. Il s'efforce également d'instaurer un dialogue avec le sultan d'Égypte, al-Malik al-Kamil, avec une extraordinaire ouverture fondée sur la discussion plutôt que sur le conflit.

Le saint vit aujourd’hui encore dans sa relation particulière avec la création : dans le Cantique du frère Soleil , considéré comme le premier texte de la littérature italienne, il appelle le Soleil et la Lune « frère » et « sœur » ; il reconnaît en eux « un reflet de la beauté divine » [5] . Il exhorte également au respect de l’environnement et de l’univers, ce qui le rend particulièrement pertinent aujourd’hui encore.

Le pape François, décédé l'an dernier, avait choisi son nom en hommage au Poverello. Il en a témoigné tout au long de son pontificat, prônant la pauvreté et la simplicité, et le citant abondamment dans ses discours et ses écrits. Deux de ses encycliques, Laudato si' et Fratelli tutti – ont pour titre et sujet deux propositions du Saint.

En 1223, alors que l'accès à la Terre sainte était devenu difficile, François d'Assise créa à Greccio la première crèche vivante, instaurant une tradition encore très présente dans la pratique religieuse populaire aujourd'hui. La crèche représente le bœuf, l'âne et la mangeoire, mais aucun personnage ne représente Marie et Joseph ; Jésus est en revanche présent dans la proclamation de l'Évangile de la Nativité, que le saint chante et commente lui-même, et dans l'Eucharistie qu'il célèbre dans la mangeoire, préfigurant ainsi le mystère eucharistique de Noël [6] .

Le phénomène des stigmates, les plaies de Jésus sur la croix, que François a reçues à La Verna en 1224, un secret jalousement gardé, est répertorié parmi les événements extraordinaires de sa vie mystique : le premier témoignage est dû à la Lettre de Frère Élie , après sa mort, où est annoncée une « merveille dont on n’a jamais entendu parler dans le monde, si ce n’est dans le Fils de Dieu » [7] .

La joie est aussi une caractéristique de la spiritualité de François : une joie née de sa profonde gratitude pour la vie et pour toute créature, comme en témoignent le Cantique du frère Soleil [8] et l’épisode de la Joie vraie et parfaite [9] . La joie est gratitude envers Dieu, confiance en la Providence, signe de communion avec le Seigneur et avec ses frères. François l’a vécue même dans les difficultés, la pauvreté, les épreuves et la maladie. L’expérience de la joie n’est pas seulement personnelle, mais devient un témoignage capable de toucher quiconque le rencontre et de suggérer une spiritualité qui embrasse la création et la fraternité universelle. C’est précisément cette joie, enracinée dans l’humilité et la pauvreté, qui donne vie à son message, le rendant proche des défis et des espoirs de l’humanité.

Ce qui a été dit n'aborde pas une question fondamentale : quelle médiation culturelle existe entre le saint et nous ? Comment expliquer l'attrait et la modernité de François pour nous qui vivons au troisième millénaire ?

CIVILTA’ CATTOLICA

 

Han transcurrido ochocientos años desde el «santísimo fallecimiento» de San Francisco de Asís, ocurrido el 3 de octubre de 1226 [1] . El Papa León XIV, con motivo de la inauguración del centenario, envió una carta a la Familia Franciscana: «“Nuestra hermana la muerte”, exclamó San Francisco en la Porciúncula, al ir a su encuentro como un hombre finalmente en paz. Han transcurrido ocho siglos desde la muerte del Poverello de Asís, quien escribió con caracteres incisivos la palabra de salvación de Cristo en los corazones de los hombres de su tiempo. […] Que [su] mensaje de paz encuentre un profundo eco en la Iglesia y en la sociedad actual» [2] .

En su carta, el Papa recuerda que San Francisco se muestra rico en significado para el hombre de su tiempo, pero también para el hombre de hoy, gracias a la radicalidad con la que vivió el Evangelio, sin glosa : una elección que marcó su vida. Francisco no da órdenes, no enseña, actúa, y sus acciones enseñan cómo vivir. Su doctrina y su autoridad permanecen enteramente internas a la acción. De ahí surge el mensaje de pobreza que el santo presenció en el camino del despojamiento radical, desde el desapego de los bienes de su padre hasta la renuncia a su propio rol social, hasta la identificación completa con Cristo crucificado. Sobre estos principios fundó la fraternidad de los Menores. Si consideramos todas las realidades masculinas y femeninas que hoy se inspiran en él, la familia religiosa franciscana es la más grande del mundo [3] .

Francisco es universalmente reconocido como un símbolo de paz, y no solo por el saludo «Que el Señor os dé la paz», inusual en su época, que anhela la paz que solo proviene del Resucitado [4] . En este sentido, se caracteriza por la iniciativa de emprender la Cruzada , poniéndose del lado de los musulmanes para proclamarles el Evangelio. También intenta dialogar con el sultán de Egipto, al-Malik al-Kamil, con una extraordinaria apertura basada en el diálogo más que en el conflicto.

El santo vive hoy en su particular relación con la creación: en el Cántico del Hermano Sol , considerado el primer texto de la literatura italiana, llama al Sol y a la Luna «hermano» y «hermana»; reconoce en ellos «un reflejo de la belleza divina» [5] . Asimismo, exhorta al respeto por el medio ambiente y por el universo, lo que lo hace particularmente relevante incluso en nuestros días.

El Papa Francisco, que falleció el año pasado, eligió su nombre en honor al Poverello. Dio testimonio de esto a lo largo de su pontificado, buscando la pobreza y la sencillez, y lo citó extensamente en discursos y escritos. Dos de sus encíclicas: Laudato si' y Fratelli tutti – tienen como título y tema dos propuestas del Santo.

En 1223, cuando se había vuelto difícil llegar a Tierra Santa, Francisco pudo crear el primer belén viviente en Greccio, estableciendo una tradición que aún hoy está muy viva en la religiosidad popular. En la representación están el buey, el asno y el pesebre, pero no hay nadie que represente a María y José; Jesús está presente en la proclamación del Evangelio de la Natividad, que el propio santo canta y comenta, y en la Eucaristía, que ha celebrado en el pesebre, prefigurando así el misterio eucarístico de la Navidad [6] .

El fenómeno de los estigmas, las heridas de Jesús en la cruz, que Francisco recibió en La Verna en 1224, un secreto celosamente guardado, se enumera entre los acontecimientos extraordinarios de su vida mística: el primer testimonio se debe a la Carta del Hermano Elías , después de su muerte, donde se anuncia un "prodigio que nunca se ha oído en el mundo, excepto en el Hijo de Dios" [7] .

La alegría es también un elemento característico de la espiritualidad de Francisco: una alegría que nace de su profunda gratitud por la vida y por cada criatura, como se refleja en el Cántico del Hermano Sol [8] y en el episodio De la verdadera y perfecta alegría [9] . La alegría es gratitud a Dios, confianza en la Providencia, signo de comunión con el Señor y con los hermanos. Francisco la vivió incluso en las dificultades, en la pobreza, en las pruebas, en la enfermedad. La experiencia de la alegría no es solo personal, sino que se convierte en un testimonio capaz de involucrar a quien lo encuentra y de sugerir una espiritualidad que abarca la creación y la fraternidad universal. Es precisamente esta alegría, arraigada en la humildad y la pobreza, la que da vida a su mensaje, acercándolo a los desafíos y esperanzas del ser humano.

Lo dicho no aborda una cuestión fundamental: ¿qué mediación cultural existe entre el santo y nosotros? ¿Qué explica el atractivo y la modernidad de Francisco para quienes vivimos en el tercer milenio?

CIVILTA’ CATTOLICA

 

 

 

 

 

 

CROWING BY DECREASING

 

 A Historical 

Journey through 

the Concept   of Old Age

 Presentation at a summer course at the EHU 

(University of the Basque Country), 2026

-by José Arregui Olaizola

The Latin term veterus (old) and its derivatives in the Romance languages ​​(viejo, vieux, vecchio…) originate from the Indo-European root wet, meaning year. It was used to designate agricultural produce from the previous year. Yet, there are products that gain quality over the years, and others that do not. Some wines improve with age while others do not, depending on the vintage and the grape variety. Every wine requires years to become “aged”, but the mere passage of time is not enough to achieve that status. The same applies to us—the elderly—regarding the profound quality of life.

Once again, then, we ask ourselves: is it possible to grow while declining? Many older people are indisputable proof that it is, and many sages from every era and culture have affirmed this in their teachings throughout history. It is possible to grow in old age, even amidst the losses that old age entails. Losses themselves can turn into gains, and constraints into freedom. This holds true at every stage of life. While we must learn this at any age, this subject—the most difficult of all—takes on singular importance at our stage of life.

I was asked to present a “historical overview of the concepts of old age.” Last year, I shared reflections on old age from both ancient and contemporary sages. Today, I will broaden the historical scope and the range of testimonies, moving more quickly over what was presented a year ago. In the teachings of those who came before us, we find insights that are always timely and an encouragement that is always necessary—helping us to live, or desire to live, within our own specific circumstances what they lived, or desired to live, within theirs.

I will follow an order that is essentially chronological, yet also geographical. I will limit myself to reading texts and offering brief commentary—aiming more to highlight their message than to explain it. But before moving on to that historical overview, I want to start with a very general preliminary remark regarding the recognition and social role of the elderly in antiquity and in the present day.

1. Stereotypes of old age: past and present

Our culture, language, and the society we live in are rife with negative stereotypes about old age, yet we should not assume this is a new phenomenon. Such stereotypes have always existed in one form or another. It is true that the recognition and authority accorded to the elderly were generally far more prominent in ancient cultures than in our own. Older people held a privileged position within the governing bodies of indigenous cultures and traditional societies—consider the Roman Senate (senatus derives from senex, meaning “old man”) or the councils of elders in ancient and modern Judaism, a tradition inherited by Christian churches (the Greek term presbyter* means “elder” and is still used to designate a priest). However, even where the elderly were acknowledged for their wisdom and authority, old age was also associated with frailty, incapacity, dependency, resistance to change, and so forth (one need only read Roman writers such as Horace [65 BC–8 AD] and Juvenal [60–128 AD]).

What is relatively new is the form these age-old prejudices have taken in the industrial era and in our own times. Industrialization brought a renewed emphasis on economic productivity, speed, and innovation. Today, age discrimination is more closely linked than ever to a loss of productive and market value. Furthermore, mass education and new technologies have caused us older people to lose our traditional monopoly on knowledge across almost every field of expertise: any young person carries a mobile phone in their pocket—for all the downsides that entails—that we barely know how to use, yet which grants them instant access to virtually all contemporary knowledge. I find this overwhelming, though AI threatens to discriminate against and overwhelm us all—young and old alike. That, however, is another story, one that fills me with unease and questions.

We certainly do not miss the old family, political, or religious institutions of the past. Yet, contrary to all social and linguistic stereotypes, we need to reaffirm that every stage of life has its own weight and grace, and that no age is better or worse than any other. And we need to reaffirm this conviction. The age we are living through is—or can be—the best, provided we know how to live it. Now that we are older—indeed, old—it is essential to discover that it is possible, and a source of joy, to learn each day how to live this stage of life with its inevitable losses and its wonderful opportunities.

2. Traditional Chinese wisdom: Confucius and Laozi (5th century BC)

a) Confucius

Confucius’s teachings on ethics, education, and good governance have profoundly influenced the culture, politics, and society of China and all of East Asia for over two thousand years, right up to the present day. These teachings are primarily collected in The Analects (or conversations with his disciples). In them, we read, for example:

“Filial piety and respect for elders are the root of benevolence” (I, 2). Benevolence translates the central term of Confucian ethics and politics: ren; it can also be translated as humanity, goodness, love, empathy, or compassion. Confucius teaches that the root of this fundamental virtue is filial piety and respect for elders. Would that phrase sound right if a teacher were to utter it in their own name in a secondary school or high school  class, or in any university course at the EHU? Confucius would tell us to reflect on that. He would also tell us: “A young person should love their parents when at home and respect elders when away from home” (I, 6).

“Filial piety and respect for elders are the root of benevolence” (I, 2). Benevolence translates the central term of Confucian ethics and politics: ren; it can also be translated as humanity, goodness, love, empathy, or compassion. Confucius teaches that the root of this fundamental virtue is filial piety and respect for elders. Would that phrase sound right if a teacher spoke it in their own name in a secondary school, high school, or university classroom? Confucius would tell us to reflect on this. He would also tell us: “A young person should love their parents when at home and respect elders when away from home” (I, 6).9

“Zilu asked him: ‘And what are your wishes?’ Confucius replied: ‘To give rest to the elderly, trust to friends, and tenderness to the young’ ” (Analects V, 25). Rest. All of us—young and old alike—are lacking in rest. Where are we rushing to, so stressed, and increasingly so? Rest is one of Israel’s fundamental contributions to universal culture: “On the seventh day you shall rest,” and “every seventh year shall be a year of rest” for all (expressly including immigrants, animals, and the land), and “every fiftieth year you shall celebrate a jubilee year,” entailing the freeing of slaves, the forgiveness of all debts, and the return of sold or expropriated lands or properties. We ought to reflect on this too—and perhaps Israel itself should do so before anyone else. From this comes the Latin term jubilum and the Spanish term for retirement: jubilación. Let us, then, learn to seek rest. Let us learn how to rest.

However, Confucius teaches not only how the young ought to conduct themselves toward us—the elderly—but also what is required or expected of us, the older generation. “Confucius said: ‘The superior man guards against three things: when he is young and his blood and vital energy have not yet settled, he guards against lust; when he is in his prime and his blood and vital energy are robust, he guards against contention; when he grows old and his blood and vital energy decline, he guards against covetousness’” (16.7).

b) Laozi

I turn now to the other great ancient Chinese sage, a contemporary of Confucius: Laozi. He is almost certainly a legendary figure, yet this does not diminish in the slightest the value of the teachings attributed to him—teachings gathered in a remarkable little book that is as brief as it is illuminating, filled with imagery and brilliant paradoxes: the Dao De Jing. While old age as such is hardly talked about, it offers profound philosophical and spiritual insights that are undoubtedly valid for all stages of life, yet take on special relevance in old age.

For example: the secret to peace lies in emptying oneself (ch. 16); fullness is attained through renunciation (ch. 48); to grow too much is to age (ch. 55); he who hoards much loses much (ch. 44); he who seeks to hold onto something loses it (ch. 29); nothing is strongerthan a newborn child (ch. 55); the soft and flexible is stronger than the hard and rigid (ch. 10, 28, 79); profound wisdom consists of being like water—which rivals nothing, seeks the lowest place, and thus serves everyone (ch. 8, 66, 78).

Within the Taoist tradition, an entire system of alchemy—inherited from ancient Chinese practices—developed and spread; its aim was to achieve longevity and even immortality through the use of certain substances (such as the famous cinnabar, or mercury sulfide), breathing exercises, or energy practices designed to attain the fullness of vital energy. The Dao De Jing attributed to Laozi makes no mention whatsoever of such practices. Instead, it teaches that to attain fullness or eternity beyond our space and time, there is no other path than the emptying of the ego and the profound transformation that leads us to union with our deepest self—with the eternal, mysterious source of all that exists and all that we are: the eternal Dao. Chapter 16 serves as a fitting example:

The supreme rule is to attain emptiness;
the highest principle is to preserve peace.
Amidst the ceaseless activity of all things,
one beholds their return.
All beings flourish in the midst of agitation,
yet eventually return to their source.
Returning to the source is finding rest.
Rest is the return to one’s true destiny.
To return to one’s true destiny is to be eternal.
To know the eternal is enlightenment.
Not to know the eternal is to walk blindly toward ruin.
He who knows the eternal is patient,
he who is patient is a king,
he who is a king is like Heaven [cosmic order],
he who is like Heaven is one with the Dao,
he who is like the Dao will endure forever,
safe to the end of his life (Ch. 16).

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(to be continued)

GROWING BY DECREASING. A historical journey through the concept of old age (II)

GROWING BY DECREASING. A historical journey through the concept of old age (III)

 

 

BURUNDI - FORMATION a.i.

 

Burundi: Formators meet for a seminar on Artificial Intelligence

The Episcopal Commission for Priestly and Religious Vocations, Seminaries, and Novitiates recently held a course for lecturers and formators in seminaries and religious houses of formation on Artificial Intelligence. The seminar was organised with Pope Leo XIV’s encyclical, Magnifica Humanitas, as its inspiration.

-Fr Dieudonné Niyibizi - Gitega

As Artificial Intelligence makes its way into all sectors of social life, the Catholic Church in Burundi has chosen not to remain on the sidelines of this transformation but to approach it with openness and vigilance. From this perspective, the Episcopal Commission for Priestly and Religious Vocations, Seminaries, and Novitiates recently convened a one-week seminar at its coordination offices, the National Vocations Centre in Gitega.

Reflections rooted in the Magisterium

During the gathering, formators began by looking at a broad overview of the history of human communication, from Palaeolithic cave engravings to the probabilistic calculations of today’s large language models and humankind’s quest for increasingly effective ways of transmitting knowledge. The quest is therefore not new.

Then, the formators reviewed modern-day technological evolution in light of the Church’s Magisterium, from Conciliar documents to the most recent texts.

Theological research and pastoral action

The seminar then addressed the concrete challenges Burundian houses of religious formation face daily. Alongside these challenges, the seminar also emphasised the real benefits Artificial Intelligence can bring to philosophical and theological research, as well as its structural limitations: a machine, no matter how advanced, does not possess faith, consciousness, or moral discernment, which are inherent to researchers and believers.

AI and pastoral life

On the pastoral level, the formators were able to assess how Artificial Intelligence already invests many areas of church life—from catechesis to homiletics—while clearly identifying what can never be delegated to it: faith, the absolute sacramental seal of the confessional, personalised spiritual direction and accompaniment, or human presence with those who are suffering.

A specific session also addressed ways to detect documents generated by Artificial Intelligence to preserve academic integrity in the work of seminarians and novices.

Synodality remained the guiding thread of the week-long seminar.