giovedì 7 novembre 2024
mercoledì 6 novembre 2024
FATHER PAUL POPA WITH UMEC-WUCT
COLLABORATING
WITH UMEC-WUCT
en-fr-es-it-ro
Father Paul Popa, director of the Pastoral Office for the
Laity of the Greek Catholic Diocese of Oradea, has been appointed spiritual
assistant in Europe of the World Union of Catholic Teachers (UMEC-WUCT), an
international Catholic organization recognized by the Holy See, with
consultative status with the Council of Europe, Ecosoc, UNESCO and Unicef. By
promoting solidarity, dialogue and cooperation between different educational
institutions and realities, the World Union of Catholic Teachers wishes to strengthen
the relations and mission of this organization in Europe, especially in Eastern
Europe, to support Catholic teachers, who work in both Catholic and secular
schools, in the witness of the values of the Gospel in the educational work.
Father Popa will collaborate with the current World Assistant, the Archbishop
of Cambrai (France), Monsignor Vincent Dollmann, and with the Executive
Committee of the Union.
LE PÈRE PAUL POPA APPELÉ
POUR COLLABORER AVEC L'UMEC-WUCT
LLAMADO EL PADRE PABLO POPA
PARA COLABORAR CON UMEC-WUCT
El padre Paul Popa, director de la Oficina de Pastoral para los Laicos
de la diócesis greco-católica de Oradea, ha sido nombrado asistente espiritual
en Europa de la Unión Mundial de Profesores Católicos (UMEC-WUCT), organización
católica internacional reconocida por la Santa Sede , con estatus consultivo
ante el Consejo de Europa, Ecosoc, UNESCO y Unicef. Al promover la solidaridad,
el diálogo y la cooperación entre diferentes realidades e instituciones
educativas, la Unión Mundial de Docentes Católicos desea fortalecer las
relaciones y la misión de esta organización en Europa, especialmente en Europa
del Este, con el fin de apoyar a los docentes católicos, que operan tanto en la
enseñanza católica. escuelas y en las escuelas laicas, dando testimonio de los
valores del Evangelio en la labor educativa. El padre Popa colaborará con el
actual Asistente Mundial, el arzobispo de Cambrai (Francia), monseñor Vincent
Dollmann, y con el Comité Ejecutivo de la Unión.
"El padre Paul Popa participa activamente en la UMEC-WUCT desde
hace varios años, concretamente desde 2011, ocupándose de la formación de
profesores y de la interacción con otras asociaciones de profesores católicos
de todo el mundo". Esto es lo que leemos en la carta de nominación enviada
por el Prof. Jan de Groof, Presidente de la UMEC-WUCT, que también agradece el
generoso compromiso de Su Excelencia Virgilio Bercea, obispo greco-católico de
Oradea, y del Padre Paul Popa, en promover y fomentar los intercambios
internacionales y la ampliación de la Unión Mundial de Profesores Católicos”.
Cabe destacar, en este contexto, la participación de varios profesores del
colegio greco-católico “Iuliu Maniu” en las reuniones de la organización y las
colaboraciones realizadas hasta el momento con la UMEC-WUCT. Además, Su
Excelencia Virgilio, como presidente de la Comisión para la Educación en el
Sínodo de la Iglesia greco-católica rumana unida con Roma, participó en las
reuniones generales de la UMEC-WUCT en Roma, reuniéndose también con el Santo
Padre.
Con este nombramiento, el padre Paul Popa colaborará con el Comité
Ejecutivo de la Unión Mundial de Maestros Católicos en las diversas actividades
que planificarán juntos en el futuro. El Comité Ejecutivo, elegido cada cuatro
años por el Consejo de la Unión, está compuesto actualmente por: Monseñor
Vincent Dollmann, Arzobispo de Cambrai (Francia), Prof. Jan De Groof
(Presidente), Dr. Giuseppe Desideri (secretario general), Prof. . Caroline
Healy (tesorera), Dr. Giovanni Perrone (asesor especial).
Los orígenes de la UMEC-WUCT se remontan a 1908, cuando los presidentes
de las asociaciones de profesores católicos de Austria, Holanda, Suiza y
Alemania lanzaron la idea de una Unión Internacional de Profesores Católicos.
La UMEC-WUCT, suprimida por el régimen nazi, fue refundada en Roma en 1951
gracias al Papa Pío XII y a los presidentes de diversas asociaciones nacionales
(Italia, Francia, España, Holanda, Filipinas, Argentina, Colombia, Bélgica,
Gran Bretaña, Austria…). Es reconocido por la Santa Sede, que nombra al
Asistente Eclesiástico.
Oficina de prensa del Parque greco-católico de Oradea
- Mihaela Caba-Madarasi
A COLLABORARE CON L’UMEC-WUCT
Padre Paul Popa, direttore dell'Ufficio pastorale per i laici della Diocesi greco-cattolica di Oradea, è stato nominato assistente spirituale in Europa dell'Unione mondiale degli insegnanti cattolici (UMEC-WUCT), organizzazione cattolica internazionale riconosciuta dalla la Santa Sede, con status consultivo presso il Consiglio d'Europa, l'Ecosoc, l'UNESCO e l'Unicef. Promuovendo la solidarietà, il dialogo e la cooperazione tra diverse realtà e istituzioni educative, l'Unione Mondiale degli Insegnanti Cattolici desidera rafforzare le relazioni e la missione di questa organizzazione in Europa, soprattutto nell'Europa dell'Est, al fine di sostenere gli insegnanti cattolici, che operano sia nelle scuole cattoliche sia nelle scuole laiche, nella testimonianza dei valori del Vangelo nell’opera educativa. Padre Popa collaborerà con l’attuale Assistente Mondiale, l’Arcivescovo di Cambrai (Francia), Monsignore Vincent Dollmann, e con il Comitato Esecutivo dell’Unione.
giovedì 31 ottobre 2024
PROGRES TECHNOLOGIQUE et PROSPERITE
« Le progrès technologique peut-il produire
une prospérité partagée ? »
Conférences
Albert Hirschman à l’UNESCO :
Par Daron Acemoglu, professeur d’économie au MIT et nouveau Prix Nobel d’Economie
L’UNESCO avec le Programme sur la Gestion des transformations sociales (MOST) coopère avec les autorités nationales, les communautés scientifiques et la société civile, afin d’aider les États membres à renforcer la connexion entre la recherche et les politiques, à consolider le lien entre la connaissance et l’action.
L’UNESCO
souhaite favoriser ainsi un changement social positif vers un développement
inclusif et durable.
Dans ce cadre, les conférences Hirschman ont pour objectif de démêler la complexité des défis économiques et politiques, et aussi susciter des réflexions sur le multilatéralisme et le changement social ?
Le
professeur Daron Acemoglu soutient avec d’autres économistes la thèse que les
pays riches en progrès sont ceux qui partagent le pouvoir économique et
politique dans des institutions pluralistes, démocratiques, participatives
favorisant la concurrence. Cela est démontré par une approche historique et
statistique du progrès économique dans de nombreux pays depuis le XVIII e
siècle et l’ère industrielle, en particulier aux USA.
Avec
l’arrivée de nouvelles avancées technologiques, notamment l’IA, le professeur
Acemoglu examine comment celles-ci pourraient aggraver les inégalités
économiques et menacer la démocratie et la prospérité, à moins que des mesures
appropriées ne soient prises. La technologie est le moteur du progrès
économique mais nous devons créer des moyens équitables d’en partager les
bénéfices. Si nous y parvenons nous pourrons atteindre certains objectifs
environnementaux, sans sacrifier la croissance économique.
Aujourd’hui, l’Intelligence artificielle IA constitue une menace sur la prospérité, si nous ne l’utilisons pas correctement, avec la recherche sans fin des automatisations laissant aucune place aux travailleurs et aussi avec la manipulation de l’information par les plateformes et déjà certains états avec la surveillance. L’IA crée trop d’automatisation et pas assez de tâches nouvelles.
Pour
préserver le progrès économique, nous devons nous attacher à utiliser les
technologies de l’IA pour créer de nouvelles tâches et de meilleures
informations pour les décideurs humains, pas les remplacer. Il s’agit en
particulier d’utiliser les outils de l’IA pour faciliter le partage d’informations
par les individus, créer des plateformes pour la participation démocratique et protéger
les personnes contre les manipulations. L’IA devra être impérativement
règlementée, mais cette voie n’est pas prise actuellement par l’industrie
technologique.
En
conclusion, la prospérité sera préservée si nous cherchons d’abord à augmenter
les capacités de l’homme grâce à l’IA, plutôt que le remplacer comme
actuellement par l’automatisation. Il faut nous orienter sur l’utilité des
nouvelles technologies et leur contrôle par l’homme, pour créer des gains de
productivité marginale. L’IA va changer la trajectoire de l’économie mondiale
et tous les travailleurs seront touchés, seul son utilité et contrôle pour et
par l’homme apporteront des bénéfices partagés pour tous.
M.Tollier
lunedì 21 ottobre 2024
EDUCATION AT A GLANCE
Education at a Glance is the definitive guide to the state of education around the world. More than 100 charts and tables in the publication and country notes – as well as many more in the data explorer – describe the output of educational institutions; the impact of learning across countries; access, participation and progression in education; the financial resources invested in education; and teachers, the learning environment and the organisation of schools. The 2024 edition focuses on equity in education, providing indicators on gaps in educational outcomes and discussing the effect of educational attainment on labour market outcomes.
Secondary attainment improved across most OECD countries. Educational and labour-market outcomes have improved for the young adults most at risk of falling behind. Girls and women continue to earn lower than their male counterparts, despite outperforming boys and men by most available measures, though the earnings gap is shrinking. Although many countries now recognise the importance of early childhood education in contributing to positive outcomes later in life, accessing early childhood education often still requires substantial private financial contributions that remain unaffordable for the poorest households.
Read the press release
domenica 20 ottobre 2024
ASSOCIATIONS, A PRECIOUS RESOURCE TO BE ENHANCED
The
“associative life” of ecclesial aggregations in the prism of Evangelii gaudium
Associations are a precious resource for the person and for society, therefore we must take care of them, with love, competence and constancy.
-by
Alberto Randazzo
The
complex times that Catholic associations are going through, also confirmed by
numerous studies of Sociology of Religion (such as those of Roberto Cipriani
and Franco Garelli), should not lead to complaints, pessimism, or
discouragement. However, it should not be underestimated and requires it to be,
once again, analyzed. This is certainly not the place to do so. With these few
pages, instead, we intend to gather, from the ever-current Evangelii gaudium of
Pope Francis (from now on, EG), some precious indications that seem to mark a
framework within which the ordinariness of the "associative life",
often tiring and full of obstacles, of ecclesial aggregations can be
experienced today.
In
the “change of era” (as the Pontiff defined it) that we are witnessing, there
is the idea that the associated laity and the entire Church are called to make
important choices. These choices cannot but start with a careful discernment of
what is essential, to concentrate on the latter and leave aside the
superfluous. It is not, in fact, the time to “embark” on numerous pastoral
initiatives that, although praiseworthy, are not always successful due to the
complexity of the life of those who should organize them and those who should
be their recipients.
The
Apostolic Exhortation now recalled, therefore, can indicate a path to follow,
offering valuable insights that we wish to share here.
Practical
suggestions from Evangelii gaudium
It
is necessary to start from the assumption that professing the faith in
association remains a precious way of evangelization and responsible
participation – in solidarity – “in the life and mission of the Church”
(Christifideles laici 29, but see also EG 29) for one’s own salvation and that
of others, constituting at the same time a means of contrasting individualism
(see EG 67) and clericalism (see EG 102), provided that it does not become an
occasion for spiritual worldliness on the part of individuals (EG 93 ff.).
Moreover, as we know, “no one is saved alone” (EG 113). To this we must add
that “it is in communion, even if it requires effort, that a charism is
revealed authentically and mysteriously fruitful” (EG 130).
In
this last regard and as a preliminary point, it is possible to specify that the
first concrete action that the individual realities are called to put into
practice is precisely that of rediscovering the charisma that is at the basis
of the associative identity. In fact, it is necessary to remain faithful to the
latter even with the appropriate adaptations and adjustments that the era in
which one operates requires. This certainly does not mean, as will be said
shortly, closing oneself in, but making that charisma available to all, for the
"common good" (1Cor 12, 4-11).
Be
bold and creative.
This
is why one of the essential commitments that associations and movements must
try to put into practice cannot but be aimed at countering the "logic of
'it has always been done this way'", which the Apostolic Exhortation in
question discusses (at n. 33); this, however, involves the ability to "be
bold and creative in this task of rethinking the objectives, structures, style
and methods of evangelization of one's communities" (again, EG 33; see
also EG 129). It appears necessary and urgent to open to novelty (and to those
who bring such novelty), certainly not to deny what has been done in the past,
but to update the associative dynamics to the times in which we live. On the
other hand, "every authentic evangelizing action is always 'new'" (EG
11). What has been said, however, must not allow the merely
"administrative" aspect to come before the pastoral one (see EG 63).
Reading
the signs of the times
Therefore,
a careful reading of the “signs of the times” is urgently needed (see EG 51),
which promotes a fruitful discernment, a verification of the associative style,
a sort of “examination of conscience” from which no one can withdraw. This
appears precious to grasp reality and measure the activity that is carried out
with the needs, but also with the limits and opportunities of this time. On the
other hand, Christians are called to live an “incarnated” faith, which cannot
be “intimist” (see EG 233, 262) but which must be fully immersed in the
complexity of “weekly life”, precisely because Christians, although not of
the world, are in the world (see Letter to Diognetus).
Indeed,
it is necessary to remember that “the reality is greater than the idea” (EG
231). This awareness, at times a little bitter, must spur lay associates to
abandon certain ideas, at first sight interesting and considered “winning,” to
come to terms with the “spatial” and “temporal” context in which they operate.
Many times, in fact, with “lay maturity,” it is appropriate not to persist in
wanting to pursue at all costs certain projects for the pursuit of which one
does not have the necessary strength. The choice (often, forced) of having to
make a careful selection of the initiatives to propose must not appear to be a
defeat. On the other hand, before building a tower, should one not calculate
whether one has the “means to complete it”? (cf. Lk 14, 28-33).
Intercepting
real questions
The
ability to read reality becomes in fact precious in order not to give answers
"to questions that no one asks" (EG 155). Unfortunately, however,
sometimes the impression one gets is that one is going "in vain", one
works hard but the results are poor and the appeal towards associations
has diminished (we will return to this point). Probably, however, the problem
is upstream, in that one does not have the ability to intercept the real
questions of today's men and women and instead it is necessary to do so,
because only in this way is it possible to try to provide the answers that are
truly of interest, going towards that existential search for God that - even
unconsciously - unites human beings (or the majority of them).
The
danger of self-reflexivity
There
is no doubt, then, that “associative life” must avoid self-referentiality.
Opening up to others (see EG 91 ff.), in a spirit of communion, with good
listening skills and the desire to collaborate fraternally, appears
fundamental. Being an “outgoing” Church (EG 20 ff.), in fact, also implies the
willingness to abandon, when necessary, one’s original personal determinations,
allowing oneself to be questioned by the points of view of others, often
different from one’s own.
What
has just been said requires the laity to refine themselves in the art of
dialogue (see EG 74, but also 238 ff.), both internally and with those who
profess another faith (EG 250 ff.), with atheists and agnostics and, in
general, with non-ecclesial associations (see EG 257). This necessarily
requires the good will to abandon forms of rigidity, assuming a capacity for
mediation, not free from parrhesia.
It
is necessary, therefore, to experiment with the art of inclusiveness and
welcome, in the awareness that "the joy of the Gospel is for all people;
it cannot exclude anyone" (EG 23). In fact, it is necessary not to fall
into the temptation of "closed" groups (as such, repulsive), which
are difficult to access.
Care,
proximity, consistency.
In
fact, “associative life” must be marked by the “healthy rhythm of proximity”
(EG 169), so that members are true “traveling companions” to those they meet on
their path (see EG 171 ff.).
Moreover,
considering the intrinsic “social dimension of evangelization” (EG 176 ff.), it
is appropriate to take into consideration socio-political commitment (see,
esp., EG 205), as an operational modality at the service of others and,
therefore, of the common good. The “concern for the poor and for social
justice” (EG 201) cannot but unite all lay faithful, both at an individual and
collective level (and, therefore, also, associated). For Francis, it is in fact
“important that ecclesial groups participate in public debate, that is, that
they ‘enter deeply into society’” (EG 269).
A
missionary creativity
To
achieve what is being said, however, a “missionary creativity” is needed (EG
28), which is a particular way of exercising charity, together with a vital
desire to leave something good after one's passage on earth (EG 183).
Missionary
work, in ways appropriate to the times, remains the urgency of ecclesial groups
and of the entire Church (and therefore also of parishes) (see EG 15). It
constitutes that essential, which was mentioned above and which we must strive
for (see EG 35).
At
the same time, however, one cannot help but point out how it is necessary to
recover the primacy of the purely spiritual aspect, which must be carefully
cared for (see EG 262) also by practicing missionary work (see EG 272); in many
cases, in fact, as Francis observes, activities (however few or many they may
be) are "lived badly" precisely because of a lack of that
spirituality which should be at their basis (see EG 82).
Continuous
training
Finally,
one cannot overlook the importance of formation, which must constitute a
specific area of commitment for the aggregations and a need to which the
ecclesiastical hierarchy should pay particular attention, supporting those
associative experiences that are already working in this direction (without,
clearly, ignoring the others). In fact, "the formation of the laity and
the evangelization of professional and intellectual categories represent an
important pastoral challenge" (EG 102, but see also 121, 160).
In
conclusion
Catholic
associationism is in crisis (or, at least, is in difficulty) because it is no
longer “contagious;” and yet, the Church grows (or should grow) “by attraction”
(EG 14). In this regard, we should ask ourselves if we are (and have been) able
to involve those who observe us from “outside.” As we know, “contemporary man
listens more willingly to witnesses than to teachers, […] or if he listens to
teachers, it is because they are witnesses,” as Paul VI prophetically said
(Evangelii nuntiandi, 41). Good testimony, moreover, is the best way to promote
associations.
Communion
in differences
One
cannot underestimate the sad internal conflict that is sometimes seen in
aggregations and that translates into a “counter-testimony.” Although, as the
Holy Father points out, conflict must be welcomed and accepted (as it is
typical of every human reality), at the same time, it cannot trap (see EG 226),
but must become a “link in a new process” (EG 227) through a “communion in
differences” (EG 228). The “conviviality of differences” that Don Tonino Bello
spoke about comes to mind, as well as the famous phrase that John XXIII
pronounced the evening before the opening of the Council, when he urged us to
consider what would unite rather than what would divide (he said: “to grasp
what unites us, to leave aside, if there is, something that can keep us in
difficulty a little”).
As
RA Livatino said, at the end of our life "no one will come to ask us how
much we have been believers, but credible"; are we? Our credibility, in
short, is based on the Love that we have been able to give and to give to each
other (the reference, obviously, is to St. John of the Cross).
The
patience of the sower
Furthermore,
in an age in which we are accustomed to having everything immediately, it is
necessary to cultivate the patience of the sower who knows that the fruits of
the work done will be harvested in time or by others (see EG 82 and 223). In
fact, even among many difficulties, it is necessary to nourish the certainty
that "in the midst of darkness something new always begins to bloom, which
sooner or later produces fruit" (EG 276).
In
fulfillment of the lay vocation (see EG 85), the fear of defeat – which is
often present and immobilizing – must be responded to with commitment, that is,
with a “creative and generous dedication” (EG 279) that is aimed at “initiating
processes” and not at “possessing spaces” (EG 223) to fill roles.
Synodality
Before
concluding, let me make a note: someone may have noticed that the term
“synodality” has never been used, not only because Evangelii gaudium does not
give it particular prominence, but also because this word is over-recited and
not practiced as much. While it is true that the Church is either synodal or
lacks a constitutive element, it seems preferable here to speak of “communion”
(cf. EG 23, 28, 31, but passim ); the latter, founded on the
co-responsibility of lay people, pastors and religious, must characterize the
way of being and operating of the Church. Only in this way is it possible,
truly, to “walk together;” even in this regard, however, there is still a long
way to go.
In
today's "associative life" there is no shortage of difficulties and
challenges that must be faced (see EG 75), but Pope Francis invites us not to
give up (EG 3) and reminds us that "challenges exist to be overcome"
(EG 109).
mercoledì 2 ottobre 2024
UNESCO - INFO RADAR
INFO RADAR is a newsletter published by the Division for Communications and Public Engagement (CPE), highlighting new major developments, events, publications and press articles regarding the Organization. This newsletter is intended for UNESCO staff and shared with Member States, and we are pleased to share it with our partner NGOs and foundations. We invite you to continue to follow our activities on UNESCO’s website and social media.
***
L'INFO RADAR est
un bulletin d'information publié par la Division de la
communication et de la mobilisation du public (CPE), qui met en lumière
les nouveaux développements majeurs, les événements, les publications et les
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