quinta-feira, 19 de setembro de 2013

Entrevista do Papa Francisco: "Sou um Pecador, me sinto como São Mateus"

Hoje, inúmeros jornais jesuítas do mundo publicam um entrevista extensa com o Papa Francisco ao editor chefe do jornal jesuíta La Civilità Cattolica, Antonio Spadaro. Em geral, gostei enormemente das respostas do Papa, tem apenas alguns pontos que acho que fragilizam o Papa. Acho que o Papa é belíssimo quando fala de misericórdia, do amor divino e de discernimento. Mas quando se discute problemas bem práticos do dia-a-dia, ele vacila um pouco, parece ter receio de ser colocado como conservador ou esquerdista, não quer ser nenhum dos dois e acaba não defendendo a Doutrina da Igreja, apesar de dizer que concorda com a Doutrina.

A imagem acima é do quadro "Vocação de São Mateus" de Caravaggio. O Papa Francisco diz que se sente como São Mateus, escolhido por Jesus para servir a Deus. No quadro, São Mateus, é aquele que conta a moeda, enquanto Jesus aponta para ele. É um quadro magnífico.

Muita gente faz um resumo da entrevista, como gosto de ler a íntegra, li e vou colocar aqui as partes que mais gostei e as que menos gostei (que são em número bem menores).

Não vou traduzir*, pois tenho receio de distorcer as palavras do Santo Padre, que deu a entrevista em italiano e foi usado um grupo de tradutores para traduzir para o inglês. Vou apenas marcar em negrito respostas que gostei ou que me chamaram atenção.

As partes mais interessantes para mim são a definição que ele fez de si mesmo, como ele vê o seu tempo como líder dos jesuítas na Argentina, os problemas relativos ao casamento gay e sobre o Vaticano II. As partes que não gostei tanto ou que achei que fragilizam o Papa e a Igreja, eu coloquei em vermelho. São bem poucos pontos em vermelho em uma extensa entrevistas, mas achei-os importante. Vou só marcá-las em vermelho, não vou comentar porque marquei-as, deixo para cada um refletir nisso.

Se quiserem ler a entrevista na íntegra clique aqui.

Who Is Jorge Mario Bergoglio?
I ask Pope Francis point-blank: “Who is Jorge Mario Bergoglio?” He stares at me in silence. I ask him if I may ask him this question. He nods and replies: “I do not know what might be the most fitting description.... I am a sinner. This is the most accurate definition. It is not a figure of speech, a literary genre. I am a sinner.”

The pope continues to reflect and concentrate, as if he did not expect this question, as if he were forced to reflect further. “Yes, perhaps I can say that I am a bit astute, that I can adapt to circumstances, but it is also true that I am a bit naïve. Yes, but the best summary, the one that comes more from the inside and I feel most true is this: I am a sinner whom the Lord has looked upon.” And he repeats: “I am one who is looked upon by the Lord. I always felt my motto, Miserando atque Eligendo [By Having Mercy and by Choosing Him], was very true for me.”

Pope Francis continues his reflection and says, jumping to another topic: “I do not know Rome well. I know a few things. These include the Basilica of St. Mary Major; I always used to go there. I know St. Mary Major, St. Peter’s...but when I had to come to Rome, I always stayed in [the neighbourhood of] Via della Scrofa. From there I often visited the Church of St. Louis of France, and I went there to contemplate the painting of ‘The Calling of St. Matthew,’ by Caravaggio.

That finger of Jesus, pointing at Matthew. That’s me. I feel like him. Like Matthew.” Here the pope becomes determined, as if he had finally found the image he was looking for: “It is the gesture of Matthew that strikes me: he holds on to his money as if to say, ‘No, not me! No, this money is mine.’ Here, this is me, a sinner on whom the Lord has turned his gaze. And this is what I said when they asked me if I would accept my election as pontiff.” Then the pope whispers in Latin: “I am a sinner, but I trust in the infinite mercy and patience of our Lord Jesus Christ, and I accept in a spirit of penance.”

Why Did You Become a Jesuit?
“I wanted something more. But I did not know what. I entered the diocesan seminary. I liked the Dominicans and I had Dominican friends. But then I chose the Society of Jesus, which I knew well because the seminary was entrusted to the Jesuits. Three things in particular struck me about the Society: the missionary spirit, community and discipline. And this is strange, because I am a really, really undisciplined person. But their discipline, the way they manage their time – these things struck me so much.

“And then a thing that is really important for me: community. I was always looking for a community. ...The papal apartment in the Apostolic Palace is not luxurious. It is old, tastefully decorated and large, but not luxurious. But in the end it is like an inverted funnel. It is big and spacious, but the entrance is really tight. People can come only in dribs and drabs, and I cannot live without people. I need to live my life with others.”

What Does It Mean for a Jesuit to Be Bishop of Rome?
I ask Pope Francis about the fact that he is the first Jesuit to be elected bishop of Rome: “How do you understand the role of service to the universal church that you have been called to play in the light of Ignatian spirituality? What does it mean for a Jesuit to be elected pope? What element of Ignatian spirituality helps you live your ministry?”

“Discernment,” he replies. “Discernment is one of the things that worked inside St. Ignatius. For him it is an instrument of struggle in order to know the Lord and follow him more closely. I was always struck by a saying that describes the vision of Ignatius: non coerceri a maximo, sed contineri a minimo divinum est (“not to be limited by the greatest and yet to be contained in the tiniest – this is the divine”). I thought a lot about this phrase in connection with the issue of different roles in the government of the church, about becoming the superior of somebody else: it is important not to be restricted by a larger space, and it is important to be able to stay in restricted spaces. This virtue of the large and small is magnanimity.

“This discernment takes time. For example, many think that changes and reforms can take place in a short time. I believe that we always need time to lay the foundations for real, effective change. And this is the time of discernment. Sometimes discernment instead urges us to do precisely what you had at first thought you would do later. And that is what has happened to me in recent months. Discernment is always done in the presence of the Lord, looking at the signs, listening to the things that happen, the feeling of the people, especially the poor. My choices, including those related to the day-to-day aspects of life, like the use of a modest car, are related to a spiritual discernment that responds to a need that arises from looking at things, at people and from reading the signs of the times. Discernment in the Lord guides me in my way of governing.

Experience in Church Government
What kind of experience in church government, as a Jesuit superior and then as superior of a province of the Society of Jesus, helped to fully form Father Bergoglio? The style of governance of the Society of Jesus involves decisions made by the superior, but also extensive consultation with his official advisors. So I ask: “Do you think that your past government experience can serve you in governing the universal church?” After a brief pause for reflection, he responds:

“In my experience as superior in the Society, to be honest, I have not always behaved in that way – that is, I did not always do the necessary consultation. And this was not a good thing. My style of government as a Jesuit at the beginning had many faults. That was a difficult time for the Society: an entire generation of Jesuits had disappeared. Because of this I found myself provincial when I was still very young. I was only 36 years old. That was crazy. I had to deal with difficult situations, and I made my decisions abruptly and by myself. Yes, but I must add one thing: when I entrust something to someone, I totally trust that person. He or she must make a really big mistake before I rebuke that person. But despite this, eventually people get tired of authoritarianism.

My authoritarian and quick manner of making decisions led me to have serious problems and to be accused of being ultraconservative. I lived a time of great interior crisis when I was in Cordova. To be sure, I have never been like Blessed Imelda [a goody-goody], but I have never been a right-winger. It was my authoritarian way of making decisions that created problems.
The Church as Field Hospital
Pope Benedict XVI, in announcing his resignation, said that the contemporary world is subject to rapid change and is grappling with issues of great importance for the life of faith. Dealing with these issues requires strength of body and soul, Pope Benedict said. I ask Pope Francis: “What does the church need most at this historic moment? Do we need reforms? What are your wishes for the church in the coming years? What kind of church do you dream of?”

Pope Francis begins by showing great affection and immense respect for his predecessor: “Pope Benedict has done an act of holiness, greatness, humility. He is a man of God.

“I see clearly,” the pope continues, “that the thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity. I see the church as a field hospital after battle. It is useless to ask a seriously injured person if he has high cholesterol and about the level of his blood sugars! You have to heal his wounds. Then we can talk about everything else. Heal the wounds, heal the wounds.... And you have to start from the ground up.

“The church sometimes has locked itself up in small things, in small-minded rules. The most important thing is the first proclamation: Jesus Christ has saved you. And the ministers of the church must be ministers of mercy above all. The confessor, for example, is always in danger of being either too much of a rigorist or too lax. Neither is merciful, because neither of them really takes responsibility for the person. The rigorist washes his hands so that he leaves it to the commandment. The loose minister washes his hands by simply saying, ‘This is not a sin’ or something like that. In pastoral ministry we must accompany people, and we must heal their wounds.

“How are we treating the people of God? I dream of a church that is a mother and shepherdess. The church’s ministers must be merciful, take responsibility for the people and accompany them like the good Samaritan, who washes, cleans and raises up his neighbour. This is pure Gospel. God is greater than sin. The structural and organisational reforms are secondary­ – that is, they come afterward. The first reform must be the attitude. The ministers of the Gospel must be people who can warm the hearts of the people, who walk through the dark night with them, who know how to dialogue and to descend themselves into their people’s night, into the darkness, but without getting lost.

I mention to Pope Francis that there are Christians who live in situations that are irregular for the church or in complex situations that represent open wounds. I mention the divorced and remarried, same-sex couples and other difficult situations. What kind of pastoral work can we do in these cases? What kinds of tools can we use?

“We need to proclaim the Gospel on every street corner,” the pope says, “preaching the good news of the kingdom and healing, even with our preaching, every kind of disease and wound. In Buenos Aires I used to receive letters from homosexual persons who are ‘socially wounded’ because they tell me that they feel like the church has always condemned them. But the church does not want to do this. During the return flight from Rio de Janeiro I said that if a homosexual person is of good will and is in search of God, I am no one to judge. By saying this, I said what the catechism says. Religion has the right to express its opinion in the service of the people, but God in creation has set us free: it is not possible to interfere spiritually in the life of a person. 

“We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods. This is not possible. I have not spoken much about these things, and I was reprimanded for that. But when we speak about these issues, we have to talk about them in a context. The teaching of the church, for that matter, is clear and I am a son of the church, but it is not necessary to talk about these issues all the time.
“The dogmatic and moral teachings of the church are not all equivalent. The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently.

“I say this also thinking about the preaching and content of our preaching. A beautiful homily, a genuine sermon must begin with the first proclamation, with the proclamation of salvation. There is nothing more solid, deep and sure than this proclamation. Then you have to do catechesis. Then you can draw even a moral consequence. But the proclamation of the saving love of God comes before moral and religious imperatives. Today sometimes it seems that the opposite order is prevailing. The homily is the touchstone to measure the pastor’s proximity and ability to meet his people, because those who preach must recognise the heart of their community and must be able to see where the desire for God is lively and ardent.
The Second Vatican Council
“What did the Second Vatican Council accomplish?” I ask.

“Vatican II was a re-reading of the Gospel in light of contemporary culture,” says the pope. “Vatican II produced a renewal movement that simply comes from the same Gospel. Its fruits are enormous. Just recall the liturgy. The work of liturgical reform has been a service to the people as a re-reading of the Gospel from a concrete historical situation. Yes, there are hermeneutics of continuity and discontinuity, but one thing is clear: the dynamic of reading the Gospel, actualising its message for today – which was typical of Vatican II – is absolutely irreversible. Then there are particular issues, like the liturgy according to the Vetus Ordo. I think the decision of Pope Benedict [his decision of July 7, 2007, to allow a wider use of the Tridentine Mass] was prudent and motivated by the desire to help people who have this sensitivity. What is worrying, though, is the risk of the ideologisation of the Vetus Ordo, its exploitation.”


Leiam a bela entrevista completa do Papa Francisco, ele fala de muito mais coisa do que eu coloquei (como de lietartura e música). A entrevista com certeza vai ser assunto de contínuo debate entre católicos e não-católicos, padres e leigos.

* Meu amigo, Stan, me indicou um link para a tradução para o português, aqui vai, é da Revista Brotéria.

4 comentários:

Estanislau Tallon Bozi disse...

Em português, acho que está aqui: http://www.broteria.pt/component/content/article/101-entrevista-exclusiva-do-papa-francisco-as-revistas-dos-jesuitas



Pedro Erik disse...

Obrigado, Stan.

Bom, como eu fiz um trabalho de ler com cuidado e marcar em negrito as partes que mais gostei e em vermelho as que não gostei, teria de fazer tudo de novo usando a versão em português. Coloquei sua informação no final do texto.

Obrigado, amigo.

Estanislau Tallon Bozi disse...

O Fratres in Unum publicou em português também.



JUSCELINO disse...

Olavo de Carvalho

há ± 1 hora próximo a Richmond (Virgínia).

A campanha lançada pelo movimento gayzista, "Por mais beijos lésbicos nos cultos do Marco Feliciano", é ostensiva APOLOGIA DO CRIME, já que, de maneira ostensiva, deliberada e planejada, instiga à violação sistemática do Art. 208 do Código Penal. Isso traz aos cristãos a oportunidade -- e o dever estrito -- de processar TODOS os responsáveis por essa iniciativa criminosa e todos aqueles que a apóiam publicamente de qualquer maneira que seja. Não é justo nem razoável punir somente as duas agentes isoladas, e deixar seus mandantes e instigadores livres para que repitam a operação, impunemente, em todas as igrejas. O sucesso subiu à cabeça dessa gente, que agora dá a cara a tapa. Crime é crime. Tolerá-lo é incentivá-lo. Ou as igrejas cristãs reagem agora -- não somente com palavras, mas com atos --, ou o crime de ultraje a culto, por impunidade reiterada, acabará por se consagrar como um direito, estrangulando de vez a liberdade religiosa no Brasil.MEIO FORA DO ASSUNTO , MAS SEGUE PARA ACOMPANHAMENTO..