Bouddhisme et Islam: Le choix du dialogue (French Edition)

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This integration is all the more necessary today since, as a result of a selfish search for well-being, Europe is experiencing the grave problem of a declining birth rate. A demographic emptiness is developing. In France, at least, this trend is less marked because of family-oriented policies.

In your view, is the fear that this religion sparks in Europe justified? It is true that the idea of conquest is inherent in the soul of Islam. In the face of Islamic terrorism, it would therefore be better to question ourselves about the way in an overly Western model of democracy has been exported to countries such as Iraq, where a strong government previously existed.

Or in Libya, where a tribal structure exists. We cannot advance without taking these cultures into account. Ultimately, co-existence between Christians and Muslims is still possible. I come from a country where they co-habit on good terms.

Muslims come to venerate the Virgin Mary and St George. Similarly, they tell me that for the Jubilee Year Muslims in one African country formed a long queue at the cathedral to enter through the holy door and pray to the Virgin Mary. In Central Africa, before the war, Christians and Muslims used to live together and must learn to do so again.

Lebanon also shows that this is possible. How would you characterize a positive form of laicity Editor: States must be secular. Confessional states end badly. That goes against the grain of History. I believe that a version of laicity accompanied by a solid law guaranteeing religious freedom offers a framework for going forward. We are all equal as sons and daughters of God and with our personal dignity. However, everyone must have the freedom to externalize his or her own faith. If a Muslim woman wishes to wear a veil, she must be able to do so. Similarly, if a Catholic wishes to wear a cross.

People must be free to profess their faith at the heart of their own culture not merely at its margins. The modest critique that I would address to France in this regard is that it exaggerates laicity.

Macron avance à pas prudents sur la laïcité

This arises from a way of considering religions as sub-cultures rather than as fully-fledged cultures in their own right. I fear that this approach, which is understandable as part of the heritage of the Enlightenment, continues to exist. France needs to take a step forward on this issue in order to accept that openness to transcendence is a right for everyone. It is up to Parliament to discuss, argue, explain, reason [these issues]. That is how a society grows. The right to conscientious objection must be recognized within each legal structure because it is a human right.

Including for a government official, who is a human person. The state must also take criticism into account. That would be a genuine form of laicity.

It is the eldest daughter of the Church, but not the most faithful! However, to be fair to France, the Church there does have a real creative capacity. I am also thinking of the depth of its literature. I also appreciate how French culture is impregnated with Jesuit spirituality compared to the more ascetic Spanish current.

The French current, which began with Pierre Favre, gave it another flavor, while continuing to emphasize discernment of spirits. I really like the last two. Two Jesuits who are creative.

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On one hand, that exaggerated laicity, the heritage of the French Revolution, and on the other hand, so many great saints. When might such a trip be possible? The episcopal conference has also invited me. Last year a few hypotheses emerged regarding such a trip , including a visit to Paris and its suburbs, to Lourdes and to a city that no pope has yet visited, such as Marseille, which represents an open door to the world. How is it possible to manage today with so few priests? Korea provides a historical example. That country was evangelized by missionaries from China who later left.

Then, for two hundred years, Korea was evangelized by lay people.

It is a land of saints and martyrs that now has a strong Church. So there is not necessarily a need for priests in order to evangelize. Baptism provides the strength to evangelize. And the Holy Spirit, received at baptism, prompts one to go out, to take the Christian message with courage and patience. The Holy Spirit is the protagonist of whatever happens in the Church, its motor. Too many Christians are ignorant of this.

On the other hand, the opposite danger for the Church is clericalism. This is a sin committed by two parties, like the tango! Clericalism is particularly significant in Latin America.

If popular piety is strong, it is precisely because it is the only lay initiative that has not been clericalized. This is not understood by the clergy. What should be done about this situation? It is true that it is not easy to judge the facts decades later in a different context. Reality is not always so clear. New York, Orbis Books, , p. Shared Problems in Different Traditions.

London, Ashgate Publishing, , p. Our Great Wisdom Traditions. San Francisco, HarperSanFrancisco, , p. Le Bushido japonais en est un exemple. International Dimensions of Humanitarian Law, Paris, , pp. Le texte original de Locke en ligne: Urheber der Genfer Konventionen. Eine Biographie in Dokumenten und Bildern. Argumentation morale avec des exemples historiques. Paris, Gallimard, , p. Retrouver les racines universelles du droit humanitaire par les religions.

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With most armed conflict taking unconventional or irregular forms—such as humanitarian interventions and operations designed to root out terrorist home bases— rather than conventional state-to-state warfare, the principles covering resort to, and use of, military force will increasingly be called into question. Both the international law enshrining territorial sovereignty and the Geneva Conventions governing the conduct of war were developed before transnational security threats like those of the twenty-first century were envisioned. This principle, however, continues to be vigorously contested by countries worried about harm to the principle of national sovereignty.

A debate over the degree to which religious leaders and others who are perceived as abetting or inciting violence should be considered international terrorists is also likely to come to the fore. The Iraq war has raised questions about what kind of status, if any, to accord to the increasing number of contractors used by the US military to provide security, man POW detention centers, and interrogate POWs or detainees. The role of the United States in trying to set norms is itself an issue and probably will complicate. Containing and limiting the scale and savagery of conflicts will be aggravated by the absence of clear rules.

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Paris, Flammarion, , p. United States, , ICJ 4, at paras. Recueil I , p. It is an unconditional principle, rooted in norms with diverse origins. International law and conventions are mentioned often, but for the most part, people root their norms in a notion of human dignity or in religion, traditions or a personal code. This is particularly true in areas where Islam is a strong presence: Afghanistan 78 per cent , among Muslims in Lebanon 71 per cent and among Palestinians 80 per cent.

ICRC worldwide consultation on the rules of war. This is particularly important for Israelis 73 per cent , for white South Africans 50 per cent and Somalis 53 per cent. More than 80 per cent of the people who have lived through conflict reject combatants targeting such sites. Leiden, Nijhoff, , p. Droit et relations internationales. Bruxelles, Emile Bruylant, , p. Comment sera le monde en Based on consultations with nongovernmental experts around the world.

Education, training, persuasion, and emphasis on values that lie outside the law, such as ethics, honor, mercy, and shame, must be vigorously pursued. This job cannot be left to the law alone. Public opinion and the social consensus that have proved so effective in the development of the law should be geared to transforming practice as well.

For that, the creation of a culture of values is indispensable.

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Les appels de responsables religieux au respect du droit international humanitaire et des valeurs qui lui servent de fondements, ne manquent pas. Parce que nos religions ou nos convictions personnelles ont en commun le refus de la haine et de la violence. La Documentation catholique 94 , p. Ceci vaut, en particulier, dans le cas de groupes terroristes. Article disponible en ligne: Rather, there must be endless combinations of reflection and action and, above all, the kind of larger collective adaptation we have been discussing.

At the same time, we must remain aware of persisting genocidal arrangements and expressioms of genocidal mentality.

Nor can we wait for a new Gandhi or Saint Joan to deliver us. Rather, each of us must join in a vast project — political, ethical, psychological — on behalf of perpetuating and nurturing our humanity. We must become the healers, not killers, of our species. Current Problems of International Humanitarian Law. Sanremo, September San Remo, , Bruxelles, Bruylant, , pp. I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of brotherhood and sisterhood. We need to cultivate a universal responsibility for one another and the planet we share.

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