Papa em Fátima 2.0

O Papa Francisco pretende regressar a Fátima durante a sua viagem a Portugal, em 2023, para participar nas Jornadas Mundiais da Juventude.

A notícia surgiu depois do encontro entre Marcelo Rebelo de Sousa e o Papa, esta sexta-feira, durante o qual conversaram sobre a contribuição da Igreja para o combate à pandemia.

O Serviço Jesuíta aos Refugiados lançou uma petição para que os imigrantes possam vir para o país trabalhar.

Não deixem de ler o artigo desta semana do The Catholic Thing, sobre o significado dos jardins na história da salvação e as semelhanças entre a Quaresma e a jardinagem!

A liberdade dos escravos

Por esta hora deve estar a terminar a conferência de Rémi Brague, na Universidade Católica. Tive o privilégio de o entrevistar ontem. Pode ler aqui a entrevista, em que nos explica porque é que a liberdade que tanto prezamos no ocidente é a dos escravos.

Também hoje temos uma conversa com o cardeal Tagle, que presidiu às celebrações de Fátima agora em Maio. O cardeal é uma figura em ascensão na Igreja, vale a pena conhecê-lo melhor.

O diretor do Serviço Jesuíta dos Refugiados, André Costa Jorge, diz que os partidos têm um dever cívico de dizer o que pensam sobre a questão das migrações. PS e PSD ainda não o fizeram.

O Vaticano quer “soluções eficazes” para o caso de Vincent Lambert, o doente que está no centro de uma batalha judicial que lhe pode custar a vida.

Não deixem de ler o artigo da semana passada do The Catholic Thing. Será que amorte cerebral é um indício fiável para determinar a doação de órgãos? Saiba aqui a opinião de um especialista.

"The cities can be rebuilt. But children who have known nothing but war, that’s more difficult"

This is a full transcript, in the original English, of my interview with Fr. Fouad Nakhla, a Syrian Jesuit who works with displaced people in Damascus. Fr. Fouad was in Portugal for a conference organised by JRS - the Jesuit Refugee Service.

Esta é uma transcrição integral, no inglês original, da minha entrevista com o padre Fouad Nakhla, um jesuíta Sírio que trabalha com pessoas deslocadas em Damasco. O padre Fouad esteve em Portugal a convite da JRS - Serviço Jesuíta para os Refugiados. A reportagem que foi publicada no site da Renascença está aqui.

You told me you are from a small town North of Damascus. What Church do you belong to?

I am Greek Catholic, Melkite.

The town where you grew up, was it mainly Christian?

No. Around 10%.

So, more or less the same proportion as the country.

Exactly.

When did you feel a vocation to become a priest?

Actually, after high school I went to Aleppo, and I did my studies in Aleppo. And there I met the poor people. I was working and studying, and then I thought, well, what should I do after that? And when I met the poor I began to think about my future, what would make sense for me? I went to a Jesuit Center, Saint Vartan, which is where JRS started in Aleppo - now it is destroyed - and I started to work with the Jesuits, and there I thought maybe this way could bring more meaning for me. So I went to spend one year with the Jesuits before entering the society, in Homs, with Fr. Frans van der Lugt, who was killed in 2014, and then I decided to join the society, so I joined in 2002.

At this time Syria was in peace, nobody could imagine the Arab Spring, as it came to be known, what was life like at the time? Especially between different religious communities?

We can say that at that time we were all living together, there was no difference between religion, between rites, or even between cities. We could find work. Life was not easy, but it was stable.

You became a Jesuit, you did your training in Paris... Where were you when everything started to crumble?

I left Paris in 2012, and the last year was very hard, and then I went back to Damascus in June, 2012.

So by now, things had already started. And you had family in Syria?

Yes, for sure. All my family was in Syria.

They were not among those who left? Were they all safe?

They did not leave the country, but they left the city for about 8 months. Then they went back, and now they are safe.

When you went back, did you start working with displaced people straight away?

Yes. Because it was the main activity, and that was where I was most needed. So, when I went back, in 2012 I went straight into the project, in Damascus, and I was responsible for this project for two years, from 2012 to 2014, working in the field. A lot of change happened over these two years.

So, what is the work of the Jesuits currently in Damascus? Because we hear of them working with refugees, we imagine, normally, in refugee camps, but in your case it is mostly people who fled from other places in Syria to Damascus?

That's right, because it is very difficult to work with IDPs without camps in the city. It is very different from the work with the refugees in the camps. It was very difficult for us in Syria to work in this situation, because we were all affected, and all our team was affected also. JRS started in Syria in 2008 to help with the Iraqi refugees, and it was very difficult for us to be in the same situation and to encounter this suffering among our own population, seeing our cities destroyed, it was very hard. So, when we started, we started with people who were coming from those cities, which had been destroyed, but who wanted to help their own people, they couldn't stand to not do anything. That is how everything started in Syria, especially in Damascus.

The work with IDPs started in Damascus. When the first displaced arrived, it was from a neighborhood around Homs, and they were living in the streets. There was nowhere to go. When we started it was with the distribution of sandwiches and water, with a small team of volunteers. Then we started to organise this work. At the beginning it was only with some donations from people in Syria who wanted to help, then it grew, and grew, and we had many projects at this time. We had distribution for food or non-food items, health support, and then we began to work more specifically with women and children, running some workshops, and fortunately we had begun JRS in 2008, so in 2012 we had the structure to help them further.

Actually, at the moment, we have only one project for the psycho-social support for the children. We work mainly with children who are not attending school, but now most of them are going to school, but they had been away for two or three years, so they don't have the capacity to follow. So what we do is help them to catch up and to continue with their studies.

And you work with people from all communities?

Since the beginning we have been helping people without asking where they are coming from. We seek out the suffering people and we help them. That is what we do.

Speaking of the children, this has been going on now for almost 8 years. We have now had a whole generation of children who have not known peace. What does this mean for the future of Syria?

I think this is the most difficult situation that we have. The destruction of the cities... They can be rebuilt. But for the children who have now known anything other than war and violence, that is more difficult.

We have two groups of children. The children who grew up in the city, in the country, who suffered a lot, being displaced. They have a lot of trauma. And most of them have no education, they were out of school for many years, and they grew up with this situation. They have to work. Most of the children we are working with are working, they have jobs, sometimes very risky jobs, so they have to deal with that. Somehow they grew up too early, they take the responsibility for their family, even if they are only 10 or 11, and they try to cope with all of this.

The second group is the children who grew up in the camps. I don't have details about that, but I think it is also a very hard situation. They have lost contact with the country, with the cities, so they don't even know their cities from before. So for both groups it will be very hard for the future. And we all know that the future of the country depends on those children. What we are doing now is trying to build the future through those children.

This work is, obviously, so important. Does the regime help you? Do they let you work and not bother you? What is the relationship?

What we do is to help people, and since we are helping people we are not taking any position. That is why we can continue to work until now.

I asked about what this means for the future of Syria, how about for the Church? Has it affected vocations for example?

I don't have statistics, but even before the crisis the vocations were already in crisis. The numbers of people wanting to join the church were already very small. I think it is the same now. I think we have noticed some improvement in that respect, over the past two or three years, but it is still very timid, in terms of numbers of people wanting to join religious societies or the church.

And then, many of the Christians have already left the country. The percentage now is not the same as it was.

Do you have reliable figures?

No.

Many Christians lived in and around Damascus and Aleppo, which are now fully controlled by the regime. As you said, many others have left. There are many still living in areas dominated by the Kurdish led Syrian Democratic Front. Do you have contact with them?

We have some contacts, because in the East of Syria, in this region controlled by the Kurds, we have some contacts... Well, life is difficult for everyone, everywhere. The conditions are different from area to area, but I can say that most of the Syrians inside the country now are in need, and they are suffering a lot. It is not an easy life. Now it is becoming safer, but still, the prices are very high, and there are a lot of challenges.

The Christians I have spoken to in the SDF controlled area speak of a project for Syria which would see decentralization, each community having a say, including the Christians... It seems that most of the anti-regime opposition has been defeated, and the regime and the SDF will emerge at the end. They have refrained from attacking each other, mostly, do you think there may be a conflict in the future, between them, or will they manage to work out an agreement for peace?

It is very hard to estimate and to imagine what things will be like in the future, because in this situation there is a lot of misunderstanding, and a lot of coming and going... One day you are friends and the next day you are not, so it is a little bit difficult to imagine.

But what I really believe is that if we want to build a new future for Syria, we can't do it in a federal way. I believe that we can build a future if we keep the unity of the Syrian people and the country. How it will be done, if it is possible or not, I don't know. I don't know what the future holds, but this is what we believe and we are working for that.

Do you have brothers and sisters?

Yes.

I know that before the war, at least, families with only one child were not required to do military service. Did you?

I would have had to do it, but I didn't, because I joined the Jesuits.

But your brothers?

Yes, of course.

During the war?

I am the youngest, so they did theirs before, in 1991 and 1998.

The idea that we have in the west is that most of the Christians support the regime, in these conflicts that there have been. There are exceptions, I have spoken to a few, but most tend to be guardedly in favour of the regime. Is this a correct perception?

It is always very hard to generalise. But as a Jesuit and as JRS, we are always outside of these positions. We are not in favour or against, we are with the suffering people, and we are working for that. That is our position. But still, it is very hard to generalise.

When I asked you about a possible conflict with the SDF, you said it was hard to guess the future. But now that it seems like most of ISIS has been eliminated, and even the FSA, and Al-Qaeda linked groups have been pushed away and are now in areas mostly controlled by Turkey... How do you see the future for Syria now? Is it looking better than it was a few years ago?

I don't know how to answer this question, it is too hard.

Al-Qaeda and Isis, these are ideologies. They are not only groups, they are ideologies. They could be defeated, for a while, but they are ideologies. If we don't work on the root of these ideologies, it is useless. And we can see what has happened. Al-Qaeda was defeated in Afghanistan, for a while, but the ideology is still around, and it becomes more and more general.

So it is not white and black... You have to be more delicate on this kind of position.

So we have seen them being militarily defeated, but your concern is that the ideology remains among some of the people.

Yes, and it is easily reignited. That is why it is so difficult.

I believe in peace for Syria, and we are all working for that, and it is only possible if we work for reconciliation with people. Because used to live together, and we can live together again. That is what I think, and what I believe. But it is only possible if we start to work for reconciliation.

You did a Master's in Conflict Resolution, which I imagine is very useful... Can there be reconciliation without forgiveness?

Forgiveness comes at the end, it is a process, it doesn't just happen. It could come at the end, and there are a lot of steps before forgiveness, especially forgiveness in politics, which is not something very usual. So that is why I think we have to start working for reconciliation as soon as possible, hoping that at the end we will reach some kind of forgiveness, otherwise it will be too late.

Speaking of forgiveness, is the understanding of forgiveness and its implications, the same among different religious communities?

During this crisis we have seen that what brings people together is not words, but the suffering, the pain, and when people meet each other and realise they are suffering as much as me, if not more, that makes the difference, and that makes me see the other as a Human Being, not as an enemy, or just another person, no, it is somebody who can suffer, and who suffered more than me, possibly. Experience can talk, more than words. Words can't do anything. We can make all the sermon's possible about forgiveness and love, etc., but if we are not experiencing that, it is not possible.

When the USA bombed military targets in Damascus, recently, there was a joint statement from the Patriarchs of the Christian Churches in Syria. Is it fair to say that the leadership of the different communities have the same position in their vision of Syrian and outside interference?

I don't know how to answer that. But what we can say is that it is not fair to bomb in this way. Whatever the situation. And it is not right.

The problem in Syria is that now the crisis is no longer a Syrian crisis, and that makes all the people angry.

Was it ever just a Syrian crisis? There was always outside interference, no?

But now it is too much. It is very harmful to see that everybody is bombing and they don't care about people's lives. People are dying everywhere, and life has meaning on all sides, and bombing in this way is not fair.

The division of Christian voices, is this a problem?

We don't feel that Christians are divided.

Sure, there are many rites, but we are all Christians. It is not the divisions which matter.

Now, what we have to do is to help the Christians to be part of the country, and not outsiders. That could help for unity in the future, and that could help bring them to have a role in this country.

So on the ground one does not notice this division among the different traditions?

Actually no. We have many centers and churches around, and we receive people from all rites. We don't ask, it’s not a question that matters in the country, because we are used to this, to being very different. It is somehow difficult, but also very rich. We enjoy it. When you have seven different masses, in different rites, it can be confusing, but for us it is very rich and wonderful.

What do you do among the Jesuits? Do you celebrate one rite?

Actually we have the privilege to celebrate all the rites, as Jesuits. It is a great and very beautiful privilege. I am ordained in the Melkite rite, but I can celebrate in Maronite, or in Copt, or in Syriac and in each church, so we have this privilege.

All Jesuits, or just in the Middle East?

I think in the Middle East. I have no idea if others can do the same, but at least we can.

Fr. Frans van der Lugt

You mentioned Fr. Frans van der Lugt, Fr. Paolo Dall'Oglio, as well... What do these names mean to you?

Well, for Fr. Frans van der Lugt... He is a model for all of us. His example to choose to stay with the people who were suffering most, until the end, and to share their lives until his death, for me, personally and, I think, for all the Jesuits in the region, is a model, a big witness for us.

His life, and his death, give us a lot of strength to continue, and also a lot of hope, to continue and to believe that even among suffering and the darkest of situations, life is more powerful and God is present everywhere. That has helped us a lot.

Paulo Dall'Oglio is also a big voice, and also one of us. The first mission of his monastery, Mar Moussa, is to promote peace and dialogue, and it is still going until now.

Has their death and example given fruit for relations among communities?

For sure! And very often we meet people who we don't know, and they talk about Fr. Frans, his example and his way. Some new him, some didn't, but only heard about him. So we have a lot of testimonies and a lot of people are talking about him and his life.

For us, Fr. Van der Lugt is still alive, so many people talk about him, we feel that he is still with us. Because his life continues to inspire our life.

As crianças são mais frágeis que as cidades

Pe. Fouad Nakhla

De volta, pelo menos por mais alguns dias, deixo-vos com esta interessantíssima entrevista com o pe. sírio Fouad Nakhla, que lidera o Serviço Jesuíta aos Refugiados em Damasco. Como é que se constrói o futuro num país com uma geração inteira que não conhece mais do que a guerra?

O Pe. Fouad trabalha em Damasco com um jesuíta português que, há dias, conversou com a minha colega Ana Lisboa.

O Papa aceitou a renúncia de um bispo australiano acusado de encobrir casos de abusos sexuais e aceitou também a renúncia do cardeal americano Theodore McCarrick, acusado de ter cometido abusos sobre menores e sobre seminaristas e jovens padres das dioceses que liderou.

Não se pode subestimar o quanto o caso do cardeal McCarrick está a revoltar a opinião pública nos Estados Unidos, sobretudo dos católicos, terrivelmente desapontados com a sua hierarquia. Pode saber mais sobre este caso aqui, no artigo da semana passada do The Catholic Thing. Uma leitura difícil, mas importante.

E nestes dias Portugal ganhou um bispo, D. José Tolentino Mendonça, e perdeu outro, D. António Rafael, emérito de Bragança-Miranda. Em relação a D. José Tolentino, destaque para as suas palavras, comparando uma biblioteca a um jardim, e para o significado das suas armas e do seu lema episcopal.

E por fim, as crianças devem ir a funerais? A Ana Rute Cavaco deu o mote para a discussão e eu acrescentei uma reflexão aqui.

As a realist, there is nothing to do, as a Christian there is everything

Pe. Nawras Sammour

Transcrição integral e no inglês original da entrevista ao padre Nawras Sammour, responsável pelo Serviço Jesuíta dos Refugiados (JRS) no Médio Oriente, que se encontra na Síria. A entrevista e respectiva reportagem são da autoria de Matilde Torres Pereira.

Full transcript of the interview with Fr. Nawras Sammour, head of the Jesuit Refugee Service (JRS) in the Middle East, currently in Syria. Interview and news item by Matilde Torres Pereira.

What is does your work entail?

I’m in charge of the work of JRS in the region, Middle East and North Africa, which means I’m in charge of the coordination of the JRS work in Syria, Lebanon, Turkey and Jordan. So we have projects in different countries, working with different nationalities, refugees coming from different countries.

But mainly now because of the Syrian conflict, it’s been the most important [situation], as well as the Iraqi refugees in Jordan, Syria, Turkey, and refugees coming from Sudan and  Saudi Arabia, those countries have many problems.

So you have people coming from all around the Middle East and also from Africa?

In Jordan and Turkey, yes. In Lebanon and in Syria our work is a little bit with Iraqis, because we started working in 2008, the first project we had was after the Iraq crisis. Now the main work in all countries is with Syrians, but we also get those who are in trouble, like Iraqis, like Sudanese.

How is the JRS dealing with this massive influx of refugees at the moment? Do you have means in the field to help all these people?

In Syria, we started dealing with the Syrian crisis and with the big number of displaced people within Syria, we started very small, with local solidarity, for instance, but it’s not enough at all. And then we are supported by the Church, Caritas, other organizations; and the Society of Jesus.

Now we are able to do something, but compared to the volume and size of the crisis, I could say it’s a small drop in the ocean. The crisis is huge, we are talking about millions of people who are in need. So yes, we try to do our best, work, volunteers and the staff, so far in Syria we have 500 staff and volunteers, from different communities, and we work for everybody and with everybody, in coordination with other associations and foundations, based on the principles of humanitarian work, which is neutrality, impartiality and working with civilians.

Based on these principles that you have, how difficult has it been to keep safe during the course of your work? Since the beginning of the conflict, I imagine that things have been harder and harder to cross borders, to travel, I imagine it hasn’t been easy at all.

Actually, yes, that is our main concern, the security of our people. When they go around visiting families, we can have mortars, we can have bombs sometimes, so far, thank God, we didn’t lose anybody except two friends who came as volunteers to help in Damascus, they got caught in a blast of a car, in the center of Damascus, and it was by accident.

But yes, I would say the main problem is security. For us it’s a conviction, to work for everybody and with everybody, regardless of background or whatever, but it’s a kind of guarantee, because since we are neutral, we are not stopped, we are respected by everybody, and people know that we work for helping those who are suffering and without any background or idea beforehand. People really appreciate it.

So it’s an advantage for you to be Christian?

Yes, because they know we don’t have an agenda, but it’s not because we are Christian, it’s because our people, who are from different religions, and communities, they are convinced of our mission. So they are Muslim, but they do it with a profound conviction. We are appreciated and respected.

So you’re saying that there’s a real network of solidarity between different religions, basically people that just want to help people who are suffering?

In our project yes, in our network, the Syrian Red Crescent, with other foundations, in diferent areas, with civilians also. We don’t work with other different civilian groups, that’s not our work.

Have you, in the course of your work, found reasons to hope that even if you are working within a drop of the ocean, that you are helping to make the daily life of Syrians a little bit better? Is it easy to keep going, psychologically, in the middle of this conflict?

We are really tired. All our volunteers, all our staff, all our friends, we are really tired.

Because when I talk about a drop in the ocean, it’s about something like 30,000 families we help with direct impact, it’s not a small number, it’s something like 250’000 people.

But it’s still small, because at the end, I only help covering some needs for people.

Whether it’s about food, whether it’s about items, our work with children, for psycho-social support, those activities, sometimes yes, it can help with medical support, but the need is huge.

So the network that we have to cover all the facilities, its huge, but compared to the size of the problem, I’d say we are never going to be, and we are never going to pretend to be, the saviors.

Does the work of the JRS in the field involve, do the volunteers get spiritual preparation?

Actually, we used to have some counseling, spiritual and psychological for helping those in need, but now we really don’t have enough time. It’s useful to be in the service of our own people, our own friends and volunteers, it’s a pity, but the pace of events, the velocity, the speed, it’s very illogical, so we are not always able to stay in the same region. That’s why we are so tired. I would say yes, our people are tired.

Now they just came back, all of them, from holidays. We stopped activities for two weeks. I asked them to go to their own village, to be somewhere else. It was good. In Lebanon we tried to have a guesthouse for our people. Just to help them recover a little bit, to take a fresh breath.

Now it’s very tense, with the chemical weapons. We are waiting to see the consequences at the beginning of next week. We are going to restart our activities. So I would say it was a kind of holiday. If we see someone who is really tired, we send them home. To get away from the pressure. We had spiritual exercises last year that were good, but this year it was impossible to find time. My own spiritual exercises I did it last night, it was my holiday. It’s an inner battle.

These families that the JRS are helping, the least someone can do is try and find solutions to small daily problems, because, as you said, the pace of things is changing very quickly. Have you seen signs of hope in this crisis, or is it hard to see how this is going to develop in the future?

In a very, very realistic way of seeing the reality, I would say, in a very rational way, there is nothing to do. Really nothing to do. But that’s in the realistic way. As a Christian, I would say there is a lot of things – not a lot – everything to do. Everything should be done. Everything should be redone.

From that point of view I would say yes. We are in our place and we are trying to make a difference, to make a change, without saying that we are the best. That’s the reality, we are trying to do our best.

And for me, to see the young people, our volunteers, from different religions, communities, different social belongings, cultures, ethnicities, and they are able to work together, and because of the crisis they somehow found it in their own life a capacity of being a human in service to others and with others, that’s great. It gives a lesson to others.

Where there is an abundance of sin, there is an abundance of grace. So yes, from that point of view, from faith, I would say there are a lot of signs of hope. Especially our volunteers, they are very committed, very generous.

And the hope I can see in the eyes of children, and their tendency to be creative, in spite of all difficulties. In the middle of a drama, the children are playing, are even studying. I can see hope.

Politically speaking, I would say there is nothing to do, but in spite of that, we have to do everything. Absolutely everything.

Father Nawras, you are from Aleppo, is that right?

I’m originally from Aleppo, but I am based in Damascus, and I go around different countries and cities.

So you are seeing something happen in your own country, you are not somebody from the outside. I imagine that for you it is especially difficult to see this happening to your brothers and sisters.

Exactly. I used to work with Iraqis, refugees in the past, before 2011 in Syria, God knows I was trying to do my best for helping and doing my best to accomplish my mission.

The mission given to me by the Society. But now it’s something different. It’s about my own people, it’s about my family, it’s about my friends, about my country, about my history. The feeling is different. I would say that in the past I was a little partial. But the feeling now is about my own life. My own life.

How do you view a possible intervention by western powers? Will this help Syria, or will it make the whole situation worse?

It’s good if it ends the violence. It’s not going to be the solution. I’m not able to say that it could bring a solution. It could finish a problem. Not for a long time. I’m convinced, this is my deepest conviction, if there is a solution it should be political, through dialogue.

It’s not about war. That’s not going to make a difference. Whether by the West or by the East, I couldn’t understand that it could be a solution. I couldn’t imagine that Syrians could hope that a solution could come from an outside force. It’s a foreigner doing the work in our country, I couldn’t imagine that.

The work the Pope has been trying to do with leaders of government in the Middle East to try and open a way for dialogue, do you think the Pope can help?

One of the paradoxes of our postmodern society is that everybody thinks that the Church has something to say and to do. I would say the opposite. But when it’s about problems, yes, I could see that. The Church always has something to say and something to give to people as a source of hope. This is the Gospel. And the Gospel says this is the moment for us Christians of Syria to answer: are you a believer or not? Do you believe in God or not? So you believe in a world divided in problems? This is my faith, my credo if you like.