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DOI: 10.24193/OJMNE.2018.28.02
EUROPE, DARE TO BE YOURSELF!
FOUNDING PRINCIPLES AS GUIDELINES FOR EU TODAY AND TOMORROW:
SCHUMAN’S FRAME OF REFERENCE
Margriet KRIJTENBURG, PhD
Senior lecturer & researcher, The Hague University of Applied Sciences, the Netherlands
G.Krijtenburg@hhs.nl
Keywords: Schuman, frame of reference, heritage, common good.
Introduction
The objective of this article is twofold. The first is to contribute to a better understanding of
the causes of today’s unrest to facilitate the efforts to work towards sustainable solutions not only
Abstract: We know some of the new challenges that divide this family of nations, but what once brought
them together? Given today’s rumblings of discontent, it is worthwhile to reflect on the founding
principles of the European Union, for they are still capable of uniting Europe and bringing it to
prosperity. The European unification project started in 1950 with the objective of achieving peace and
security on a devastated continent. A flourishing economy was seen as a means to an end. Implementing
this political integration project would lead to peace, make states interdependent and thereby war
impossible. The main architect of this project, Robert Schuman, highlighted four key principles to guide
unification: a) reconciliation b) effective solidarity, c) subsidiarity, and d) supra-nationality. Schuman
hoped to see the unification of Western, Central, and Eastern Europe realised as soon as possible.
Borders should become lines of communication rather than rigid lines of separation. Above all, Europe
needed a soul. Today’s crises can be partly explained by Schuman’s frame of reference in which the
person is at the heart of the economy, technology, and politics and not the other way around. Schuman’s
key principles can contribute in a crucial way to solve crises and strengthen the ties between the
European countries and beyond.
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in Europe but also at its borders and beyond. The second is to reflect on and highlight the topicality
and applicability of the original guiding principles on European integration to achieve those
enduring solutions and provide a source of hope.
The objectives are consistent with Schuman’s frame of reference. Schuman is chosen because
he is one of the main Founding Fathers of the European unification project and the only one who
is unanimously acclaimed “Father of Europe” by the first Common Assembly (1961). In addition,
Schuman’s personality and background and his thoughts about European integration have been the
subject of a thorough doctoral research study by the present author. This will serve also as a
valuable source of (insight) information on the four main original guiding principles for European
unification: reconciliation, effective solidarity, subsidiarity, and supra-nationality where needed
while having the human being and his or her social and spiritual dimension at the heart of all. The
article can therefore also be regarded as a continuation of this doctoral research on Schuman’s
Europe. His frame of reference (Krijtenburg, 2012).
The methodology departs from Schuman’s frame of reference and observations on European
integration, while including and comparing comments from other people such as Nazi death camp
survivor, Elie Wiesel and his call for memory transfusion by refreshing the initial thoughts on
European integration and Pope Francis’s Europe-related speeches. Documents of the Social
Doctrine of the Church, that Schuman followed closely, as well as academic and journalistic
articles on the EU today provide also valuable insights on the topic discussed. Besides this desk
research that includes contemporary and current sources both directly related to Schuman’s way
of thinking and not linked to his thoughts, exists the information obtained at national and
international conferences, congresses, discussions among colleagues, in interviews and through a
large amount of literature that is obtained intuitively and has helped to sharpen the thoughts.
Regarding the first objective of gaining a better understanding of today’s problems, this article
aims to show that these problems can be considered, to a certain extent, to be an outcome of the
deviation in the direction of the political, economic, and social structures from the initial guiding
principles for European unification. Besides, or because of that, they may be a result of
individualistic behaviour and decision making that is not in line with the common good, and of
fear, anger or attraction based on historical evidence. History will not repeat itself, but by knowing
the past we can put the current situation into perspective (Wijdeven, 2017), and this is very much
needed to know how to apply the original guiding principles and contribute to the solution of
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today’s unrest and see the points that unite beneath the differences while never losing sight of the
human being. This article will also take into account generically—for time and word-bound
constraints, —the current situation of Europe from a global perspective as no continent is standing
on its own in today’s globalized world in which everything and everyone is interconnected.
The article shows the reasons why and how those guidelines came about and shed light on
ways through which the original guiding principles can be applied and contribute to the solution
of current issues such as populism, the different attitudes of states within the European Union
towards migration and other matters, economic crises, separatist movements within countries and
unrest at EU borders and beyond. It also provides a link between the EU living up to its guiding
principles and personal, “virtuous leadership” (Havard, 2014, p. xx).
The first part of the article will focus on Europe, Schuman, memory transfusion of the original
guiding principles for European integration and on the Founding Fathers’ thinking “outside the
box”. It will start with an impression of the situation of the EU at its borders and relate this to the
tense situation after the Second World War. This will be followed by an introduction to Robert
Schuman’s life and thoughts about European unification1 to shed light on how the historical,
religious, and geographical context contributed to the launch of the Schuman Declaration in 1950
with which the European unification process began. Schuman’s frame of reference will be
surprising for its topicality regarding the way to build bridges and dissolve current polarization
between peoples, states, and continents. The integrity and coherence of his personal and
professional life reflect the key principles of his thoughts on European unification. Hereafter
follows Nazi concentration camp survivor Elie Wiesel’s call for memory transfusion and
application of the Founding Fathers’ core guiding principles of integration in Europe today. The
1
A lot of information is based on Margriet Krijtenburg’s dissertation, Schuman’s Europe. His frame of reference
(2012), translated into French, L’Europe de Schuman. Ses Racines (2013). Many references are retrieved from the
Schuman Archives (Maison de Robert Schuman, Scy-Chazelles) and the Archives of the Département de la Moselle
(Metz). Articles of which ideas have been used are: KRIJTENBURG, M. (2015) “Robert Schuman’s Commitment to
European Unification: The Inspiring Role of his Roman Catholic faith.” KRIJTENBURG, M. (2015) Robert Schuman,
Principal Architect of the European Union. KRIJTENBURG, M. (2016) Schuman hier et aujourd’hui.
KRIJTENBURG, M. (2016) “Schuman in times of Upheaval”. PhD converted essence into children’book:
KRIJTENBURG, M; WIT, de A. (2018) The Father of Europe, Le Père de l’Europe, De Vader van Europa, Der Vater
Europas, El Padre de Europa, Il Padre dell’Europa.
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first part finishes with the illustration of the topicality and relevance of the appropriation of the
Founding Fathers’ “thinking outside the box” and the importance of considering the European
heritage, which is the European soul, and the common good.
The second part deals with the application of the original guiding principles on current
European and global issues when using documents of the Social Doctrine of the Church and others.
This will be followed by Schuman’s observations and an interpretation of his line of thought on
those current issues and show how his ideas can be shaped in the European and globalized world
of today and how they can help to derive solutions to the current crises and divisions.
Worldwide topics such as climate change will be linked to ecology, also “human ecology”,
poverty and social justice, and the responsibility for the betterment of all, also because of its preemptive
peacebuilding effect. The speed of economic and technological development is another
issue that will be pointed at as a development that can be very effective and beneficial, but also
extremely detrimental and dangerous when the key principles as those for European unification
are not taken into account. The remainder of the article finishes with the observation that there also
exists a surprising link between the key principles for integration and the person living up to his
or her social and spiritual dimension. This means that each person has the challenge to become the
best version of him or herself while contributing to the common good. This “virtuous leadership”
will progressively contribute to the solution of today’s problems assuring Europe to be herself also
for the benefit of others.
EU at its borders and beyond
Migrants keep coming to European shores. Other migrants fail in crossing the Mediterranean,
they drown or succumb on the hazardous way from their country of origin towards the African or
Asian coast. A great many are the so-called economic and environmental migrants from Asia and
Africa who hope for a better life in Europe. While fences are put up in some EU Member States
to protect them from these migrants, the EU borders seem to have extended to halfway the
Northern Sahara now that people want to cross the Mediterranean Sea out of Libya using Niger as
a transit country. These and other African countries have received and will receive substantial
amounts of money to foster, especially, education and employment for the youth to keep their
people within their borders and occupy the migrants who are sent back from Europe. The migrants
that stay in Europe, for their part, should give heed to their responsibility to adapt to the culture
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and traditions of the country that welcomes them. This and more were decided upon during the 5th
African Union-European Union Summit on the future direction for cooperation that took place in
Abidjan, Ivory Coast on 29-30 November 2017. The main topic was “Youth”, as this has become
a key priority for Europe as well as for Africa because of the major challenges for young people
in terms of migration, security, and employment. The proposed alleviations nevertheless do not
solve the causes of the backward situation in Africa which go much deeper. These issues will be
referred to later in this article. The EU Summit on Migration of June 2018 only strengthened the
methods to keep migrants away from the European continent and adapted the way to spread them
among the Member States (The Guardian, 30 June 2018).
Furthermore, the EU has its EU-Turkey deal through which migrants are kept on Asian
territory and do not enter Europe unless through legal migration. The legal basis for this agreement
is questioned severely because of the inhumane situation of the people stuck in the asylum seekers’
camps in Greece.
Moreover, in the northern part of Europe, the EU has its sanctions with Russia primarily
because of the Russian annexation of the Crimea, its invasion in parts of Ukraine and its role in
the war in Syrian. Meanwhile, the suspicion that Russia is trying to influence European and
international politics and fosters anti-EU campaigns increases the tensions. Another different kind
of source of unrest and fear among European citizens are the threats of terrorist attacks on the
European continent in the name of the Islamic State.
Together with all these complex situations are the tensions within Europe such as the lack of
trust in the institutions of the European Union; the Brexit, the East-West and North-South tensions;
and the increase of left- and right-wing populism (Mudde, 2017), which burns bridges and puts up
walls within the European Union Member States. We may wonder if this situation, being
surrounded by threats and dangers at its borders and the unrest within the EU, is not comparable
to the circumstances of post–World War II with the threat of communism invading Europe; the
possibility of a third World War; the loss of colonies; and the ruins, chaos and corruption, misery
and unemployment inside Europe. A solution “outside the box” was then needed to provoke
change and give hope to the people. Schuman and the other Founding Fathers gave heed to this
need.
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Robert Schuman (1886-1963)
I often think of 9 May 1950 and of your essential role [...] Your name is forever attached to the
construction of the future of Europe and of the free world.
Jean Monnet in a telegram to Schuman from Roquebrune-Cap-Martin
For a proper insight into Schuman’s thoughts, this introduction to his life and thoughts provides
clarification. In 1871, after the Franco-German War, Alsace-Lorraine, the region in the northeast
of France, was annexed by the German Empire. Robert Schuman was born several years later in
Luxembourg in 1886. He was born a German because his father was from Lorraine and all citizens
of this region were given German nationality, rather than French, after Alsace-Lorraine became
part of the German state. Schuman was educated in the Catholic faith and excelled in his
educational career from young boy onwards. He studied law and constantly searched for ways in
which to obtain a stable peace on the European continent which constantly suffered from wars. He
obtained his Ph.D. at the University of Strasbourg and became a successful lawyer in Metz, the
capital city of Lorraine. He never forgot his wish to contribute to achieving peace—at least
between the archenemies Germany and France. Since the Treaty of Verdun (843), there had been
constant wars between France and what is now called Germany precisely because of this
conflicting border region of Alsace-Lorraine, rich in coal and steel, and therefore of primary
importance for the production of arms. Schuman’s geographical background partially explains
why he looked for a solution to this endless Franco-German conflict and why he discovered the
potential of coal and steel as a means to obtain this peace. (Krijtenburg, 2012, pp. 17-24).
His mother’s death had a great impact on him and made him even stronger in his desire to take
to heart the advice of a friend and put into practice the teaching that “the saints of the future, will
be saints in suit” in that he would carry out what God wanted from him as a secular person in the
middle of the world. Years later, in 1942, when he was caught by the Gestapo and put on house
arrest, he expressed this in a letter to his friend, colleague, and later biographer, Robert Rochefort
with the words ‘We are all instruments, however imperfect, of a Providence who uses them to
accomplish grand designs which surpass us. This certainty obliges us to a great deal of modesty
but also confers on us a serenity that our own personal experiences would not justify if we consider
them from a purely human point of view’ (Roth, 2008, p. 562). He applied this both to himself and
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to any other person and believed that this concept of the person needs to be at the heart of all
political, economic, technological, social, and juridical structures, policies and undertakings.
This reasoning implied to him personally after the First World War (1914-1918), in which he
did not fight and after which his nationality changed from German to French as Alsace- Lorraine
returned to France, that he took on the task assigned to him by the people of his region,
Departement de la Moselle, to represent them in the French government even though he never
aspired to become a politician. He would be so, however, from 1919 onwards. His first “breakthrough”
was the lex Schuman through which he knew how to appease both the central government
in Paris, characterized by the laiceté, and his region in Alsace-Lorraine, where religion at public
schools and the existing social laws were much appreciated. He succeeded to adopt only the laws
that were necessary to comply with the national laws and to leave untouched the regional laws that
were specific to his region. He, therewith, put the subsidiarity principle congruent with the Social
Doctrine of the Church into practice in an exemplary way, while showing the solidarity needed
with the French central government. It may be observed in this context that the Roman Catholic
Church is the oldest and biggest international organization for social development in the world.
The Papacy’s opposition to ideologies and situations that endanger human dignity is acknowledged
by many irrespective of their faith.
Two of the main principles of European unification, subsidiarity and solidarity where needed,
were thus made visible already in his way of thinking right after the First World War.
He became Under Secretary of State for Refugees a few months before the Germans invaded
France in 1940 and was caught as first Member of Parliament by the Gestapo. He was put into
prison for several months and afterward on house-arrest, but he escaped in 1942 to France. He
continued his speeches on the need for reconciliation as the only way to achieve peace, convinced
as he was, even at the time when Hitler’s rise to power was most evident, that the allies would win
in the end. This conduct already evidenced his belief in a reconciliatory attitude, which he regarded
the first and main principle for peace on the European continent.
When holding ministerial posts following the Second World War, his focus on reconciliation
became even more concrete and well-known, also because of his reputation among friend and foe
as a highly-esteemed politician. Between 1947 and 1950 came the Marshall Plan; the United
Nations; the North Atlantic Treaty Organization (NATO); the Council of Europe; and the Schuman
Declaration with its supra-national and unique character that he considered essential to making
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states interdependent and war impossible. These were crucial Treaties and organisations in which
his role as Prime Minister and Minister of Foreign Affairs of France were fundamental
(Krijtenburg, 2012, pp. 125-174).
One needs to be reminded that Jean Monnet, Head of the French Planning Committee, is often
mistakenly regarded as the intellectual father of the Schuman Declaration of 1950. Monnet is one
of the main Founding Fathers, together with Konrad Adenauer, first Chancellor of West Germany,
and Alcide De Gasperi, Prime-Minister of Italy. Monnet did, however, not ‘invent’ the European
unification project, but acknowledged Schuman’s ideas, made them more specific, and put them
on paper in a few days (Krijtenburg, 2012, pp. 117-125; Reuter, 1980; Gerbet, 1962). This would
become the Schuman Declaration that Schuman, Minister of Foreign Affairs at that time, launched
on 9 May 1950. It has brought more than 68 years of peace among the Member States of the EU,
the longest period of peace ever among these states. This method of integrating states is unique in
world history. Never had states freely surrendered part of their sovereignty to a supra-national
institution that took charge of their common interests and supported them with their newly created
interdependence to make war among those states “not only unthinkable but materially impossible”
which Schuman mentioned in the Schuman Declaration. He referred to the impossibility of war
between the archenemies Germany and France as that was the main issue to be dealt with for
centuries already but the interdependence applies to all states concerned. The Schuman Declaration
can be considered the cornerstone that, in times of poverty, the threat of war, and the perceived
danger of communism (Gerbet, 1962), brought about the first peaceful revolution in Europe.
The best evidence of Schuman not having utopian or idealistic ideas that could not be put into
practice is the existence of the European Union itself. The European Union is the result of the
Schuman Declaration and the best example of how a war-torn society, suffering from severe threats
at its borders, has succeeded in achieving the longest period of peace ever among its member states
and in becoming one of the world’s biggest economies.
In 1961 Schuman was unanimously and officially acclaimed the “Father of Europe” by the
European Parliament, then called Common Assembly. Schuman died in Scy-Chazelles (Metz) in
1963. His principles, however, are not outdated and “memory transfusion” will evidence their
relevance.
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Memory transfusion
“World peace cannot be safeguarded without making the creative efforts proportionate to the
dangers which threaten it”
(Schuman Declaration)
Schuman’s personal and historical background and his thoughts on European integration
explain to a large extent not only the birth, key principles, and the structure of the European Union,
but also Europe’s current situation, precisely for having deviated from the initial frame of reference
in which the person plays the pivotal role, not the economy as seems to be currently the case. Pope
Francis referred to this in his speech to the Commission of the Bishops’ Conferences of the
European Community in Rome on 28 October 2017. The situation these days seems to be to
objectify the person ever more, and to personify the structures, from economy to technology and
even the values so that these become instruments to be imposed on others instead of serving and
caring about others as is their intrinsic aim; as in regarding the values, their need to be open to
dialogue and to fostering relationships. Depersonalizing migrants is done by reducing them to
percentages, quotas, and matters of agreement, which are without a soul so that they do not need
to be “looked in the eyes.” The fact that Europe is “walking on ice” and in danger of possible
collapse if it does not take corrective action in time, as Polish Minister Radek Sikorski (Alting von
Geusau, 2012) warned them in 2011, invites a memory transfusion of the initial guiding principles
for European integration to react in time and accurately.
The understanding of Europe today from the historical perspective of Eastern, Central, and
Western Europe separately and combined, will explain many of the current frictions and is
enriching and necessary to have useful dialogues, but is not enough to solve today’s problems. The
revival of the thriving strength of the key guidelines for European unification together with their
centrality of the human being in economic, political, social, and juridical structures will be
paramount. This article supports, therefore, the conviction of the Nazi death camp survivor, Elie
Wiesel, that for the solution to today’s crises to happen, “memory transfusion” contributes greatly.
Wiesel stresses the importance of remembering not only to prevent repeating past mistakes,
but also to re-appropriate those experiences that enabled our peoples to overcome the crises of the
past (quoted by Pope Francis, Charlemagne Prize, 6 May 2016).
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This observation and recommendation imply that the EU needs to re-appropriate the key
principles for European integration. This re-appropriation of the Founding Fathers’ deep insights
in times of severe crises will help to shed light on ways to repair the current upheavals in Europe,
at its borders and beyond. Schuman’s caveat that ‘World peace cannot be safeguarded without
making the creative efforts proportionate to the dangers which threaten it,’ as mentioned in the
Schuman Declaration of May 9, 1950 could not be more accurate and the way he practiced this,
more insightful.
Schuman’s own creative efforts translated themselves into starting a new kind of politics to
achieve this desired peace. He greatly acknowledged that politics is meant to serve and protect the
common good and to foster the sense of an inclusive community and not to impose its own national
interests on others beyond the national borders. This new kind of politics in which the supranational
level was introduced for the common interests in coal and steel and effective solidarity
between the former archenemies France and Germany, opened the way to rebuild the affected
territories, to remove the threats of communism, a third world war, and the miserable state of postwar
Europe as such. The Marshall Aid from the United States to revive the western economies
came at the right time to facilitate this to happen as well as the North Atlantic Treaty Organization
in 1949. Schuman thus began a supra-national kind of politics in which the person with his social
and spiritual dimension plays the pivotal role in political, economic, judicial, and social affairs. He
thought ‘outside the box’ for those days and possibly still. Adenauer and De Gasperi, the two
others very first Founding Fathers of the EU—even before Monnet—were on the same
wavelength. The revolutionary idea was to put a political project into practice that went beyond
the immediate national political, economic, and social interests, for having the focus on the
common good, even beyond national borders. This had never happened before in the history of the
world. As mentioned before, the EU is still unique in its structure.
Schuman is convinced that starting a supranational integration project, a project that focuses
on the common European interests that do not go against universal interests leads to less national
egoism, a cause of friction, discontent, and unrest. He foresees that the Member States surrender
part of their sovereignty voluntarily to a common supranational entity because it will benefit them
immediately or in the shorter or longer run and strengthen the common interests while
simultaneously creating an interdependence among the Member States that excludes the possibility
of war. Schuman thus gave heed to his conviction of the need for ‘The inauguration of a new kind
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of politics that will probably be the strongest effort to protect our continent and to preserve the
world from suicide’ (Schuman, 16 May 1949; Price, 2003, p. 52; Krijtenburg, 2012, p. 140). With
this insight, Schuman became the main architect of the Schuman Declaration (1950). It is worth
noting that Schuman, a politician, is in the process of beatification since 2004.
Schuman did not limit himself to the expression “to protect our continent”, but added, “and to
preserve the world from suicide”. His thoughts went well beyond European borders.
Extending his frame of reference for European integration to the rest of the world from outside
of Europe, would imply that the person and his spiritual and social dimension in connection with
the common good, needs to be at the heart of all EU undertakings in every realm. This again would
mean that the key guiding principles of reconciliation, subsidiarity, effective solidarity, and supranationality,
the latter only where needed, would need to be observed and actively practiced within
and beyond European borders. Therefore, no economic, technological, political, social interest
should obstruct or instrumentalize the pivotal role of the human being at the heart of EU decisions,
policies, laws, and undertakings. This key role of the human being would need always to be
connected with the common good so that no individualistic interests endanger the social cohesion
and the tendency to see oneself or one’s group or nation in isolation from others is avoided. When
putting this into practice, political, economic, technological, social, and judicial structures would
change. The impact would be enormous.
This statement regarding the pivotal role of the person is currently backed by interpretations
like those of Luuk van Middelaar, former speechwriter of the first EU President Herman van
Rompuy. Van Middelaar states that the “Brussels’ rule-factory” that the EU now seems to be
(Middelaar, 2017), is no longer accepted by the European citizens; they want to have a voice and
be part of the decision-making process as is manifested by the growing populism and the
diminishing political impact the EU seems to have. However, a correct definition needs to be given
of this so-called “right of the citizen” to be actively involved in the decision-making process
because “the common good” which goes beyond the interests of the individual or the group, should
always be considered. This article aims to show, without going into detail, that the deviation from
this perspective of the “right of the person” connected to the common good together with the initial
principles, precisely explains the polarization in today’s society and the “bubbles” people live in.
The latter are like not-communicating vessels, in a large variety of domains. The deviation explains
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to a large extent the increasing unrest from which the EU suffers within and beyond European
borders and noticeably since the economic crisis of 2008.
Thinking outside the box to get Europe and even the world back on track seems to find an
adequate source of inspiration in the “memory transfusion” of Schuman’s thoughts and those of
the other Founding Fathers regarding European unification. The source concerns Europe’s own
identity, its spiritual and cultural heritage which cannot be seen in isolation from the rest of the
world.
Thinking outside the box
Thinking outside the box, walking innovative paths, is needed again as Europe can no longer
stand by itself now that we live in a global world and Europe has become part of the multi-lateral
and multipolar world. Federica Mogherini, current High Representative of the European Union for
Foreign Affairs and Security Policy and Vice-President of the European Commission, often refers
to the inspiration of the Founding Fathers’ heritage and the need to take advantage of this heritage.
She quoted Pope Francis in 2016 when he wondered “where is the Schuman or the Adenauer of
today”. Schuman’s main guidelines for integration are as previously explained, reconciliation and
effective solidarity, together with subsidiarity and supra-nationality where needed. This requires a
search for common interests and common problems, obstacles or points of conflict that need to be
solved to open up the possibility of reconciliation and create the common ground on which to
practice effective solidarity, changing obstacles into opportunities for mutual benefit in the short
or in the long run. The problem of a lack of solidarity could in this way, for instance, become an
opportunity to practice solidarity and be a means for dialogue and profound cultural integration.
(Pope Francis, European Parliament Strasbourg, 25 November 2015; New Year speech to Corps
of Diplomats, 2018) And this idea need not be limited to Europe, but be worldwide, as it
characterizes the European soul to look for unity in diversity and to focus on the common interests
of communities of peoples also beyond cultures and (non) religions. This can be explained
precisely for Europe having its roots in the European spiritual and cultural heritage.
European soul yesterday, today and tomorrow
Pope Francis comments on ‘problems as opportunities’ in the European Parliament in 2014
saying ‘Europe will be able to confront the problems associated with immigration only if it is
capable of clearly asserting its own cultural identity and enacting adequate legislation to protect
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the rights of European citizens and to ensure the acceptance of immigrants. Only if it is capable of
adopting fair, courageous and realistic policies which can assist the countries of origin in their own
social and political development and in their efforts to resolve internal conflicts – the principal
cause of this phenomenon – rather than adopting policies motivated by self-interest, which increase
and feed such conflicts [a solution to those problems can become a reality]. We need to take action
against the causes and not only [against] the effects’ (Pope Francis, European Parliament, 2014).
The time to just putting a plaster on wounds is over, as the consequences of not or badly healed
wounds are evident. The deepest cause of the wounds needs to be tracked down and healed. The
Pope sees, like Schuman, the cause of all crises in the lack of acknowledging the European cultural
identity or soul. He regards the discovery of this cause however also as a great opportunity to heal
the problems and to revive the European spirit. Schuman reminded all of the need of the common
European spirit that imbues all undertakings saying ‘Such a spirit is thus needed, which means that
we need to be aware of our specifically European common patrimony and we need to have the will
to safeguard and develop it’ (Schuman, The European Yearbook 1955, p. 19).
The Pope regards, like Schuman, the awareness of one’s own identity as fundamental for
positive dialogue not only with countries that wish to become part of the Union, such as those of
the Balkan, but also with countries beyond the EU especially with those of the Mediterranean with
which the EU is constantly in touch because of the migrants. He remarks that ‘the roots of our
peoples, the roots of Europe, were consolidated down the centuries by the constant need to
integrate into new syntheses the most varied and discrete cultures. The identity of Europe is, and
always has been a dynamic and multicultural identity’(Pope Francis, Charlemagne Prize 2016; see
also: New Year Address Corps of diplomats 9 January 2017).
He points out during the same speech that legislators have in this regard the main task to protect
and nurture Europe’s identity so that its citizens can experience renewed confidence in the
institutions of the Union and in its underlying project of peace and friendship.
Those words about the “linking power” of the European cultural heritage are, as previously
mentioned, backed by Schuman several decades earlier, when he mentioned that all countries
belonging to European civilization have the calling to join the European community whenever
they want, unless they lack an authentic democratic regime, product of the European cultural
heritage. Schuman was at that time already convinced that the countries of Eastern and Central
Europe, which in those days were deprived of freedom by a totalitarian system that seemed very
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much established, would no doubt join the European Community as soon as they could. (Lejeune,
2000, p. 172) He regarded the wish to stick exclusively to national interests as outdated and absurd.
‘It is in Europe’s interest to remain the master of its fate. Splitting Europe up has become an
absurd anachronism’ (Schuman in For Europe, 2010, p. 25). Schuman stressed the need to always
keep in mind the common good also beyond national and continental borders. ‘What Europe wants
is to uplift the rigidity of its borders. They should become the lines of contact where the material
and cultural exchanges take place. They define the particular tasks, responsibilities, and
innovations proper to each country taking into account as well the problems all countries together
- and even the continents - face and thus foster solidarity’ (Schuman in For Europe, pp. 26-27;
Krijtenburg, 2012, p. 173).
But this did not imply that he did not recognize the need to take care of one’s loyalties towards
one’s homeland. Well known are his words ‘serving humanity is a duty equal to the one dictated
by our loyalty to the nation’ (Schuman in For Europe, p. 131).
Schuman always emphasized the strength of the common European heritage as the preeminently
binding element. He, however, also acknowledged the danger that people did not want
to recognize the importance of this common heritage that bound people together when he said
‘Europe is searching for an identity; it is aware that it has its own future in hand. It has never
been so close to the goal. May God not let Europe miss the hour of its destiny, its final chance of
salvation’ (Schuman in For Europe, pp. 143-144). That Schuman had high expectations for Europe
as a global player and is hopeful speaks out of the following words: “We have to, we want to give
Europe its radiance back, its strength, its independence, in other words, its secular mission of
guide and arbitrator” (Roth, 2008, p. 513).
What might seem impossible today, may be possible tomorrow. The seemingly impossible
reconciliation between France and Germany because of the more than a thousand years enmity
and the two world wars initiated by Germany became a reality on 9 May 1950. The Pope comments
that Schuman and the other Founding Fathers proved, with the launch of the Schuman Declaration,
that ‘our problems can become powerful forces for unity’ (Pope Francis, European Parliament,
2014). The current global problems of ecology and poverty are examples of matters of common
interests to be tackled. It is in favour of everyone and everything that the earth and the (poor)
people are taken care of in a proper way. Natural disasters imply human disasters. They become
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even worse if the negative consequences of climate change are not addressed properly on a
worldwide scale.
Poverty is an issue of global concern. It implies the neglect of human dignity and is a source
of inequality, illness, exploitation, and all the consequences these have on the people’s physical
and mental health, varying from lack of educational and physical growth to migration, crime or
other negative outlets. Uprooting poverty can therefore also easily be distinguished as an example
of a matter of common interests for all peoples across the world on which Schuman’s frame of
reference can be practiced. This will not only serve those people and their communities but will
also serve the people and communities that get the chance to serve. Acting on behalf of the
universal common good is fully in line with Schuman’s frame of reference and implies the practice
of the four key principles.
Social Doctrine of the Church on the current unrest
“[needed is] a firm and persevering determination to commit oneself to the common good.
That is to say to the good of all and of each individual because we are all really responsible for
all. Solidarity rises to the rank of fundamental social virtue since it places itself in the sphere of
justice. [this change of attitude leads to] ‘serve him' instead of oppressing him for one's own
advantage” (Social Doctrine of the Church, Part I, Ch. 4).
Frans Timmermans, vice-president of the European Commission, pointed out the necessity that
this teaching needed to be put into practice and showed at the same time the great challenge this
implies as ‘[it] means that if somebody suffers and I feel optimistic about my future, I will reach
out and help the person who suffers, because I want them to come to my level and beyond. It will
help both of us. But if I see somebody suffer and I believe I might suffer too, I will stay away from
them like they're lepers because they might infect me. And I think this is what is happening in the
European Union today, also between nations. […]
The caricatures we've seen over the last ten years – in the north about the south, in the south
about the north, in the east about the west and vice-versa – are undermining the very idea of
European solidarity. We need to fix that’ (Timmermans, Bishops’ Conferences European
Community, Rome, 2017).
Timmerman’s statement recalls Schuman’s vision and his stress on the need of the person at
the heart of all and therewith on an attitude of reconciliation, solidarity and subsidiarity backed by
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policies in those realms which equally have a pre-emptive peacebuilding effect because of their
focus on what unites and not on what separates and polarizes. This was then the way to achieve
peace and security and to maintain this peace and security until the day of today, and it will always
be the way to build bridges.
Schuman himself showed in a practical way how this line of thought of having the person and
common good at the heart of all undertakings, also proper to the Social Doctrine of the Church,
could be embodied. He dared to think along the lines of reconciliation and to focus on common
interests, changing instruments of war – coal and steel – into instruments of peace so as to attain
enduring peace and security, the most profound common interest of peoples in which persons and
economy can flourish.
The Founding Fathers dared to start a peace project implementing structural change in
European – and world! – politics. They used the economy as a means to get the integration across
borders going that on the deepest level was meant to serve man and his profound dignity. As Pope
Francis mentioned in his Charlemagne Award Speech in May 2016, effective solidarity was
encouraged by EU policies and funds and fostered the mutual development of states and their
inhabitants. This integration through solidarity increased dialogue among the different cultures and
generated ever-increasing understanding, welfare and well-being of the peoples.
Borders became ever more lines of contact and gave ever more heed to Schuman’s conviction
that they need to be lines of communication and exchange, and foster solidarity.
The unrest today is precisely because the person no longer occupies the pivotal role. Pope
Francis recalled this conviction in the European Parliament when he said “The time has come to
work together in building a Europe which revolves not around the economy, but around the
sacredness of the human person, around inalienable values […].”
The unstable situation of EU today is especially visible since the financial crisis of 2008 that
started in the United States due to the fact that virtual money was dealt with as real currency, a
moral dilemma in the end. This (in)directly caused the possible Grexit of Greece, the unstable
economies in southern Europe and the increase of social unrest and populism all over Europe and
therewith also to a large extent the Brexit. Populism and polarization between groups also within
societies was of course also fostered by the fear because of the large influx of migrants and by the
fear of terrorism. People fled and flee more into their own “bubbles”.
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The previously mentioned African Union-European Union Summit in Abidjan showed mutual
interest in trying to alleviate the economic migration pressure with more financial aid from the EU
to improve the situation of the young people and decrease their arrival at European shores.
However, when following the “Schuman approach” and also the social teachings of the Church,
this way of acting is no more than a temporary contribution to soothe the urgency of the deeply
engraved fundamental problem of lack of focus on human dignity within the realm of the
(universal) common good in economic, political, social and even judicial structures.
This situation of huge influx of economic and environmental migrants from out of Africa could
have been avoided to a large extent if the European Union had taken to heart Schuman’s words
written in the Schuman Declaration about the prosperity the European integration would bring
about and the responsibility this would imply for Europe towards the rest of the world and
especially towards Africa: ‘This [solidarity of] production will be offered to the world as a whole
without distinction or exception, with the aim of contributing to raising living standards and to
promoting peaceful achievements. With increased resources, Europe will be able to pursue the
achievement of one of its essential tasks, namely, the development of the African continent.’
Schuman’s line of thought is clearly reflected in the social teachings of the Church that stress
the need for ethical, social solidarity for relationships between persons and peoples. This teaching
sees solidarity as a fundamental virtue for belonging to the field of justice as it is connected to the
common good, to the universal destination of goods, to equality among peoples, and to peace.
“The new relationships of interdependence between individuals and peoples, which are de facto forms
of solidarity, have to be transformed into relationships tending towards genuine ethical–social solidarity.
[For this reason] The structures […] must be purified and transformed into structures of solidarity through
the creation or appropriate modification of laws, market regulations, and juridical systems. […]
[In short], there exists an intimate bond between solidarity and the common good, between solidarity
and the universal destination of goods, between solidarity and equality among men and peoples, between
solidarity and peace in the world. The term “solidarity,” […] translates [itself] into the willingness to give
oneself for the good of one's neighbour, beyond any individual or particular interest” (Social Doctrine of
the Church, 2005, Part I, Ch. IV).
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What would Schuman say about Europe today?
With the thoughts of the social teachings of the Church in mind, the memory transfusion
concept and Schuman’s personal history and thoughts about European unification, Schuman would
certainly remind the EU primarily of the four key principles led by the concept of the person with
his social and spiritual dimension and related to the common good in all realms of life, from
institutional to structural, from politics to economics, technology and ecology. He would primarily
acknowledge, with even greater impetus, the fact that we live in a globalized world, and that all
and everything influences all and everything, and that, therefore, all countries and even continents
are fully interconnected. When putting his frame of reference on this insight, he would surely
regard the economy and technology as means to foster political unification or cooperation within
and across European boundaries to serve the citizen(s) and the common good not only within the
European Union but also beyond European borders. The economy and technology would be
limited by ethical restrictions in that they cannot go against human dignity and the interests of the
common good. Schuman would recall the importance of a correct interpretation and effectuation
of the social market economy and technology as a proper way to individual growth within the
boundaries of the common good also beyond borders. He again would warn against creating a
social market economy and technology that ultimately would result in the pursuit of egocentric
interests or economic and technological goals at the cost of the common European patrimony that
takes into account the universal common good and human dignity, the soul of all policies and
undertakings. “This whole cannot and must not remain an economic and technical enterprise: it
needs a soul, the conscience of its historical affinities and of its responsibilities, in the present and
in the future, and a political will at the service of the same human ideal” (Schuman in For Europe,
2010, p. 58).
The Schuman Centre says the following regarding the social market economy to which
technology can be added:
“The social market economy [and technology] aims to combine, on the basis of a competitive economy
[and technology], private initiative and social progress. [...] The social market economy [and technology]
is not a completed system, but an evolving concept which remains an important factor in the political and
social cohesion of the European Union. […] The personality is the basic idea of the social economic [and
technological] market; man is not considered as a purely economic [and technological] agent here, but as
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a social actor as well (everyone has to assume the responsibility for themselves and for others). The state
provides assistance only if a man cannot help himself (principle of subsidiarity). The concept of the social
market economy [and technology] links the principle of free markets and the one of social compensation.
Thus, the advantages of the market economy [and technology], such as economic freedom and
technological progress, are combined with social objectives such as a high employment rate” (Reperes,
2011, module n. 7).
These economic, technological, and social policies, however, should never be at the cost of
others, also not beyond European borders. Furthermore, economic freedom and technological
progress would require their “humane” limits and must take into account global issues such as
climate change and the consequences these bring about for the entire world.
The technology, however, can contribute considerably to making the world more human(e)
when it helps to fertilize infertile grounds in Africa for instance. But, exploitation of natural
resources for economic or technological interests (like iPhone minerals for chips in Africa), can
often be regarded as contributing to both the economic and social well-being and welfare of a large
group of people, but not be a proper outcome of a social market economy and technology because
of the detrimental effects this has on the people who deliver those natural resources and on
humanity as a whole.
The way the social market economy and technology works when used properly, i.e., when
taking the broader, universal common good into account, is very much in line with Schuman’s
thoughts and is equally consistent with the social teachings of the Church and Schuman’s guiding
principles for his politics, economics, and justice. Important to add is that Schuman never created
a kind of Integration Plan for European unification, but let time and circumstances tell what needed
to be done when and where, while always taking into the account that the integration affected
people and could, therefore, never go too fast and never go against the common good also not
beyond borders. ‘Europe will not be made all at once, or according to a single plan. It will be built
through concrete achievements which first create a de facto solidarity’ (Schuman, in For Europe,
2010, p. 12).
The social market economy can contribute greatly to fight the consequences of climate change
such as lack of drinking water and lack of biodiversity. It acknowledges that the ecological crisis
to a large extent is the result of the superfluous needs of the western world and that a mentality
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change is needed whereby the people of the West need to restrain their superfluous needs.
Therefore, ecology and social justice have a direct link. This implies the need for respectful,
authentic dialogue and the practice of social justice (Pope Francis, 2015, Laudato Si; Van Geest,
2017, CDA-blad, vol .3, pp. 12-14) and taking responsibility for the betterment of all also because
of its pre-emptive peacebuilding effect. When people are happy, they don’t want war. All this
needs to be addressed by an authentic social market economy.
The observations above are, therefore, in line with Schuman’s thinking if the European and
universal common good are considered during the process, while the human being with his or her
transcendence is at the heart of all undertakings. Theory and practice need to be coherent and
integer. And that is precisely what is often lacking today and what causes the gap that needs to be
filled to put these thoughts into practice consistent with Schuman’s key principles for integration
of not only European countries, but also beyond European boundaries. This means that a paradigm
shift is needed. This paradigm shift , following the social teachings of the Church ‘(…) propose[s]
to all men and women (…) an integral and solidary humanism capable of creating a new social,
economic, and political order, founded on the dignity and freedom of every human person, to be
brought about in peace, justice, and solidarity.’
This implies that the person together with the common good will be at the heart of economic,
political, social, and cultural structures and practices, while reconciliation, solidarity, subsidiarity,
supra-nationality with regard to the common good are the key guidelines in practice.
This humanized economy, technology, and politics can become a reality “if individual men
and women and their communities are able to cultivate moral and social virtues [like those
connected to reconciliation] in themselves and to spread them in society”. There is, therefore, a
direct link between the key principles for integration and the person living up to his or her deeply
rooted social and spiritual dimension. This implies that each person is challenged to become the
best version of him- or herself, living in harmony with whomever he or she is while taking into
account the common good. This means fostering the wish and the discipline to live up to these
principles for one’s own happiness and for the happiness of others. This “virtuous leadership” will
progressively lead to the solution to today’s problems assuring Europe to be herself also to her
own benefit and to the benefit of others.
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“Europe needs a living faith, enthusiasm, abnegation, and magnanimity. She will be created, and her
viability will need to be maintained by the young people, and because of them, that is, with the active help
of those that tomorrow will carry the heavy burden of assuring a future that is more or less threatened. […]
it is absolutely necessary that the continuity and the cooperation of the best people of all sorts of ages and
categories be assured” (Schuman, ‘Pour l’Unité de l’Europe’ in Du Pater Europae […], 2010, p. 58).
Europe dare to be yourself!
Therefore, Schuman’s way of thinking can still be considered as highly relevant and for this
reason Paul de Groote, Commissioner of The European Atomic Energy Community (Euratom),
commented, rightly, in 1963 that Schuman is the leader for our European conscience and the man
who for us will be always the one who showed us the way from which we should never part” (De
Groote, 1963).
Europe, dare to be yourself! is the heartfelt advice to be given to Europe and to the world, as
the entire globe will benefit greatly from Europe’s correspondence to its authentic being.
Federica Mogherini and her question “Where is a Schuman or an Adenauer today?” will surely
support Schuman’s call for respect and dialogue when he says “Europe has led to the fulfilment of
humanity. It must now show a new way, diametrically opposed to subjection, by accepting a
plurality of civilizations that respect each other” (Schuman in For Europe, 2010, p. 135).
And possibly as well Pope Francis’s call to action when he reminded the Members of
Parliament of the Founding Fathers’ vision:
“Today more than ever, their vision inspires us to build bridges and tear down walls. That vision urges
us not to be content with cosmetic retouches or convoluted compromises aimed at correcting this or that
treaty, but courageously to lay new and solid foundations.” As De Gasperi stated, “equally inspired by
concern for the common good of our European homeland,” all are called to embark fearlessly on a
“construction project that demands our full quota of patience and our ongoing cooperation.”
Conclusion
“This Europe which is still split up and torn continues to be ever more aware of its calling to form
the heart of a pacific cooperation of all peoples and of all races at the service of a humanity that
embraces all continents” (Schuman, “Pour l’unité de l’Europe” in Du Pater Europae, 2010, p. 30).
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The current crises can be considered to a large extent an outcome of the deviation in direction
of political, economic, technological, and social structures from the initial guiding principles of
European unification that put the human being at the heart of those structures and all undertakings,
while practicing the four key principles of reconciliation, solidarity, subsidiarity and supranationality
only where needed for common interests. Schuman’s first words in the Schuman
Declaration, “World peace cannot be safeguarded without the making of creative efforts
proportionate to the dangers which threaten it” could not have been more accurate. Today they
call for a similar daring initiative which is to re-structure the EU having all geared around human
dignity in connection with the common good also beyond European borders. The Founding Fathers
started a new kind of politics that is still unique in world history and provided the longest period
of peace ever among the current Member States of the European Union. The EU can similarly
apply Schuman’s frame of reference to the states beyond Europe.
Europe today must be seen from a global perspective where “all is” and “all are”
interconnected. Schuman’s life and the appropriation of his thoughts together with the other
Founding Fathers’ perspective might shed light on how to deal with this. Then by knowing the
past and the initial drive and insights of the unification project, we can put the current situation not
only into perspective but also acquire the knowledge of the way to contribute to the solution of
today’s unrest. Memory transfusion, re-appropriating the drive and insights of the Founding
Fathers with a focus on Robert Schuman, right after the Second World War, helps to give a clear
insight into the most essential needs for the acquisition of sustainable peace and security. The
social teachings of the Church that Schuman followed cautiously also provide enlightening
insights that underline Schuman’s line of thought in that they also put the human being with his or
her transcendence at the heart of all structures and undertakings and call for solidarity as a social
virtue while linking this to social justice within and beyond borders.
In practice this means that politicians must consider the pivotal role of the person, with his or
her spiritual and cultural dimensions, and practice an attitude of reconciliation having constructive
dialogues and building bridges, an attitude that leads to effective solidarity, respect, and support
of subsidiarity and interest in supra-nationality; the latter only when needed because of common
interest in line with universal common interests. This also implies that politicians design the
guidelines for a social market economy and technology that has the human being at the heart of all
policies and undertakings and focusses on uprooting the causes of negative common crises that
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affect the entire world such as poverty and climate change with all their devastating effects for all
peoples and countries around the world.
Following Schuman’s line of thought, we need to think more from the perspective of the
universal good because of the effects of global issues such as climate change and poverty. All are
interrelated, and all that is done or not done to reduce the negative effects of climate change and
poverty is to the benefit or detriment of society. An authentic social market economy as Schuman
would encourage would be fully in line with social justice and the common good as the economy
would provide the means for personal development and the benefit of the common good.
Schuman’s frame of reference is a source of hope for the EU and beyond, a cornerstone to
rebuild upon and revive not only for itself but also for the peace and stability of the entire world!
Let’s start within the EU, taking the tensions as opportunities for constructive dialogue and more
solidarity.
Ending with Pope Francis’s and Schuman’s concluding recommendations:
“It is a message of encouragement to return to the firm conviction of the founders of the European
Union, who envisioned a future based on the capacity to work together in bridging divisions and in fostering
peace and fellowship between all the peoples of this continent. At the heart of this ambitious political project
was confidence in man, not so much as a citizen or an economic agent, but in man, in men and women as
persons endowed with transcendent dignity” (European Parliament, 2014).
“We shall have to replace all the tendencies inherited from the past with the notion of solidarity, that
is to say, the conviction that the real interest of all lies in acknowledging and accepting the interdependency
of all. Egoism does not pay any more” (Schuman in For Europe, 2010, p. 35).
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