麻豆社

Good morning. Pope Francis visited Hungary last weekend, where he met with Prime Minister Viktor Orb谩n. From the newspaper photographs, it鈥檚 clear that these two Catholic leaders do not exactly see eye to eye.

For Mr Orb谩n, the defence of Europe鈥檚 Christian identity 鈥� as he sees it 鈥� is a key priority. He appealed to Pope Francis 鈥渘ot to let Christian Hungary perish.鈥� This concern drives his country鈥檚 anti-immigration policies, rooted in fears about the impact of Islam. Pope Francis, on the other hand, has been critical where he has seen European hostility to refugees, and has personally assisted Syrian Muslim families to settle in Rome.

Hungary has a significant Jewish community. While Prime Minister Orb谩n has spoken out against anti-Semitism, many have expressed concern that it鈥檚 on the rise there. Addressing Christian and Jewish leaders after their meeting, Pope Francis warned of 鈥渢he threat of anti-Semitism still lurking in Europe and elsewhere.鈥� He said, 鈥淭his is a fuse that must not be allowed to burn.鈥�

Many Catholics like myself welcome the Pope鈥檚 robust engagement with issues of social justice and his reforms towards a more open and inclusive Church. Others might align themselves more closely with some of the views expressed by the Hungarian leader. Writing in the Catholic weekly The Tablet last year, journalist Melanie McDonagh pointed out that Mr Orb谩n advocates increasing overseas aid to 鈥渉elp people to stay at home鈥�, rather than opening up Europe鈥檚 borders to refugees. Contrasting this with Pope Francis鈥檚 approach, she wrote, 鈥淥n this one at least, I鈥檓 with Mr Orb谩n.鈥�

Rather than shying away from such disagreements, Pope Francis insists upon the need for dialogue. At the Mass he celebrated in Hungary, he spoke of the cross which, 鈥減lanted in the ground, not only invites us to be well-rooted, (but) also raises and extends its arms towards everyone.鈥� He urged his listeners to be like that: 鈥済rounded and open, rooted and considerate.鈥�

This is the spirit which informs his understanding of dialogue, as a means by which painful differences can eventually give way to what he calls a 鈥渞econciled diversity鈥�. This involves both sides acknowledging their fears and insecurities in mutual trust and vulnerability.

Adopting this as a process can enable us to engage creatively with the complex challenges of diversity, and to respond to the needs of displaced and marginalised people, not as a threat to our identity but as an expression of our shared humanity.

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