SUMMARY:
-
CHRISTIANS OF THE MIDDLE EAST! HOW CAN WE FAIL TO PRAISE GOD FOR YOUR
COURAGE AND FAITH?
- SUMMARY
OF THE POST-SYNODAL APOSTOLIC EXHORTATION "ECCLESIA IN MEDIO
ORIENTE"
- NEW
FRATERNITY BASED ON A SHARED SENSE OF THE GREATNESS OF EACH PERSON
- THE
ESSENTIAL MESSAGE OF RELIGION IS AGAINST VIOLENCE
- OTHER
PONTIFICAL ACTS
______________________________________
CHRISTIANS
OF THE MIDDLE EAST! HOW CAN WE FAIL TO PRAISE GOD FOR YOUR COURAGE
AND FAITH?
Vatican
City, 15 September 2012 (VIS) - Yesterday evening in the
Greek-Melkite Basilica of St. Paul in Harissa, Lebanon, Benedict XVI
signed the Post-Synodal Apostolic Exhortation of the Special Assembly
for the Middle East of the Synod of Bishops, "Ecclesia in Medio
Oriente". The basilica forms part of a complex which includes a
major seminary and a "house for writers" who study the
sacred texts and translate documents of the Magisterium into Arabic.
Since 1909 it has also been the headquarters of the Missionaries of
St. Paul.
The Holy
Father was received by His Beatitude Gregorios III Laham, Patriarch
of Antioch of the Greek-Melkites. Following the entrance chant in the
Byzantine rite, the Pope paused to venerate the icons conserved
inside the basilica. Archbishop Nikola Eterovic, secretary general of
the Synod of Bishops, then pronounced some words after which the
ceremony continued with the initial chants in the Maronite rite.
Following
the readings Benedict XVI delivered greetings to the patriarchs and a
group of Oriental and Latin bishops, to Orthodox, Muslim and Druze
delegations, as well as to representatives of the world of culture
and civil society, and the Greek-Melkite community.
"The
happy coexistence of Islam and Christianity, two religions that have
helped to shape great cultures", he said, "is what makes
for the originality of social, political and religious life in
Lebanon. One can only rejoice in this circumstance, which must
absolutely be encouraged. I entrust this wish to the religious
leaders of your country".
"Providentially,
this event takes place on the Feast of the Exaltation of the Holy
Cross, a celebration originating in the East in 335, following the
dedication of the Basilica of the Resurrection built over Golgotha
and our Lord’s tomb by the Emperor Constantine the Great, whom you
venerate as saint. A month from now we will celebrate the
seventeen-hundredth anniversary of the appearance to Constantine of
the 'Chi-Rho', radiant in the symbolic night of his unbelief and
accompanied by the words: 'In this sign you will conquer!'"
"There
is an inseparable bond between the cross and the resurrection which
Christians must never forget. Without this bond, to exalt the cross
would mean to justify suffering and death, seeing them merely as our
inevitable fate. For Christians, to exalt the cross means to be
united to the totality of God’s unconditional love for mankind. It
means making an act of faith! To exalt the cross, against the
backdrop of the resurrection, means to desire to experience and to
show the totality of this love. It means making an act of love! To
exalt the cross means to be a committed herald of fraternal and
ecclesial communion, the source of authentic Christian witness. It
means making an act of hope!
"In
examining the present situation of the Church in the Middle East, the
Synod Fathers reflected on the joys and struggles, the fears and
hopes of Christ’s disciples in these lands. In this way, the entire
Church was able to hear the troubled cry and see the desperate faces
of many men and women who experience grave human and material
difficulties, who live amid powerful tensions in fear and
uncertainty, who desire to follow Christ - the One Who gives meaning
to their existence - yet often find themselves prevented from doing
so".
"At
the same time, the Church was able to admire all that is beautiful
and noble in the Churches in these lands. How can we fail to thank
God at every moment for all of you, dear Christians of the Middle
East! How can we fail to praise Him for your courage and faith? How
can we fail to thank Him for the flame of His infinite love which you
continue to keep alive and burning in these places which were the
first to welcome His incarnate Son? How can we fail to praise and
thank Him for your efforts to build ecclesial and fraternal
communion, and for the human solidarity which you constantly show to
all God’s children?
"'Ecclesia
in Medio Oriente' makes it possible to rethink the present in order
to look to the future with the eyes of Christ. By its biblical and
pastoral orientation, its invitation to deeper spiritual and
ecclesiological reflection, its call for liturgical and catechetical
renewal, and its summons to dialogue, the Exhortation points out a
path for rediscovering what is essential: being a follower of Christ
even in difficult and sometimes painful situations which may lead to
the temptation to ignore or to forget the exaltation of the cross. It
is here and now that we are called to celebrate the victory of love
over hate, forgiveness over revenge, service over domination,
humility over pride, and unity over division. In the light of today’s
Feast, and in view of a fruitful application of the Exhortation, I
urge all of you to fear not, to stand firm in truth and in purity of
faith. This is the language of the cross, exalted and glorious ...
capable of changing our sufferings into a declaration of love for God
and mercy for our neighbour, ... of transforming those who suffer
because of their faith and identity into vessels of clay ready to be
filled to overflowing by divine gifts more precious than gold. This
is more than simply picturesque language: it is a pressing appeal to
act concretely in a way which configures us ever more fully to
Christ, in a way which helps the different Churches to reflect the
beauty of the first community of believers".
"'Ecclesia
in Medio Oriente' provides some elements that are helpful for a
personal and communal examination of conscience, and an objective
evaluation of the commitment and desire for holiness of each one of
Christ’s disciples. The Exhortation shows openness to authentic
inter-religious dialogue based on faith in the one God, the Creator.
It also seeks to contribute to an ecumenism full of human, spiritual
and charitable fervour, in evangelical truth and love".
"The
Exhortation as a whole is meant to help each of the Lord’s
disciples to live fully and to pass on faithfully to others what he
or she has become by Baptism: a child of light, sharing in God’s
own light, a lamp newly lit amid the troubled darkness of this world,
so that the light may shine in the darkness. The document seeks to
help purify the faith from all that disfigures it, from everything
that can obscure the splendour of Christ’s light. For communion is
true fidelity to Christ, and Christian witness is the radiance of the
paschal mystery which gives full meaning to the cross, exalted and
glorious".
"'Fear
not, little flock', and remember the promise made to Constantine: 'In
this sign you will conquer!” Churches of the Middle East, fear not,
for the Lord is truly with you, to the close of the age! Fear not,
because the universal Church walks at your side and is humanly and
spiritually close to you! It is with this hope and this word of
encouragement to be active heralds of the faith by your communion and
witness. ... God grant that all the peoples of the Middle East may
live in peace, fraternity and religious freedom! May God bless all of
you!"
SUMMARY
OF THE POST-SYNODAL APOSTOLIC EXHORTATION "ECCLESIA IN MEDIO
ORIENTE"
Vatican
City, 15 September 2012 (VIS) - Given below is a brief summary of the
main points contained in the Post-Synodal Apostolic Exhortation
"Ecclesia in Medio Oriente".
The
Post-Synodal Apostolic Exhortion "Ecclesia in Medio Oriente"
is the document elaborated by Benedict XVI based on the forty-four
final propositions of the special Synod for the Middle East, which
was held in Vatican City from 10 to 26 October 2010 on the theme:
"The Catholic Church in the Middle East: Communion and witness.
'The company of those who believed were of one heart and soul'".
The text is subdivided into three parts, plus an introduction and a
conclusion.
INTRODUCTION
The
Exhortation invites the Catholic Church in the Middle East to revive
communion within the Church, looking to the "native faithful"
who belong to the Eastern Catholic Churches "sui iuris",
and opening up to dialogue with Jews and Muslims. This is a
communion, a unity to be reached within the context of geographical,
religious, cultural and socio-political diversity in the Middle East.
Benedict XVI renews his call to conserve and promote the rites of the
Eastern Churches, heritage of all Christ's Church.
PART ONE
The
Context: Firstly, the Pope exhorts us not to forget the Christians
who live in the Middle East and who bring a "noble and
authentic" contribution to the construction of the Body of
Christ. Then, in describing the situation of the region and the
peoples who live there, Benedict XVI dramatically emphasises the
deaths, the victims of "human blindness", fear and
humiliation. Without entering into detail, the Exhortation briefly
recalls that the position of the Holy See on the various conflicts in
the region and on the status of Jerusalem and the Holy Places is well
known. Finally, a call is made for conversion to peace - understood
not only as the simple absence of conflict, but rather as interior
peace and linked to justice - overriding all distinctions of race,
sex and class, and to practice forgiveness in the realms of both
private and community life.
The
Christian and ecumenical life: This chapter is a call in favour of
ecumenical unity which "does not mean uniformity of tradition
and celebrations". In a difficult, unstable political context
inclined towards violence such as the Middle East, in fact, the
Church has developed in a truly multi-form fashion, encompassing
Churches of ancient tradition and more recent ecclesiastical
communities. It is a form of mosaic which requires significant effort
in the reinforcement of Christian witness. In line with Vatican
Council II the Pope encourages spiritual ecumenism, and a communion
understood not as confusion, but rather as recognition and respect
for others. At the same time, the Exhortation reasserts the
importance of the work of theology and the various ecumenical
commissions and ecclesial communities, in order that - in line with
the doctrine of the Church - they speak with one voice on the most
important moral questions (family, sexuality, bioethics, freedom,
justice and peace). Diaconal ecumenism is also important, in both
charitable and educational fields. Several concrete proposals for an
ecumenical pastoral outreach are then listed: among these, the
application of conciliary openness towards a certain "communicatio
in sacris" (i.e., the possibility for Christians to access the
Sacraments in a Church other than their own) for the Sacraments of
Penance, the Eucharist and the Anointing of the Sick. The Pope states
his certainty of the possibility of reaching agreement on a common
translation of the Lord's Prayer in the local languages of the
region.
Inter-religious
dialogue: Recalling the historical and spiritual links that
Christians have with Jews and Muslims, the Exhortation reaffirms that
inter-religious dialogue is not dictated by pragmatic considerations
of a political or social order, but is based primarily upon the
theological foundations of faith: Jews, Christians and Muslims
believe in a single God and for this reason it is hoped that they may
recognise in "the other believer" a brother to love and
respect, avoiding the exploitation of religion for conflicts which
are "unjustifiable for authentic believers". With
particular regard to Christian-Jewish dialogue, the Pope recalls the
common spiritual heritage, based on the Bible, which leads back to
the "Jewish roots of Christianity"; at the same time he
invites Christians to be aware of the mystery of the Incarnation of
God and to condemn the unjustifiable persecutions of the past.
With
regard to Muslims, Benedict XVI uses the word "esteem", "in
fidelity to the teachings of Vatican Council II"; however, is is
regrettable that doctrinal differences have been used as a pretext by
both Christians and Muslims to justify, in the name of religion, acts
of intolerance, discrimination, marginalisation and persecution. The
Exhortation then shows how the presence of Christians in the Middle
East is neither new, nor casual, but historical. An integral part of
the region, they have given rise to "a particular form of
symbiosis" with the surrounding culture, specific to the Middle
East, and they have the right and the duty to participate fully in
civil life, and should not be considered as second class citizens.
The Pope affirms that religious liberty - the pinnacle of all
freedoms, sacred and inalienable - includes the freedom to choose the
religion one considers true and to publicly manifest one's belief and
its symbols, without putting one's own life or personal freedom in
danger. Force and constriction are not admissible in religious
matters. The Pope calls for the step to be taken from tolerance to
religious freedom, which does not imply an open door to syncretism,
but rather "a reconsideration of the relationship between man,
religion and God".
Two new
realities: The Exhortation considers at length the matter of
secularisation, including its extreme forms, and the violent
fundamentalism that claims to have a religious origin. A healthy
secularity means distinction and collaboration between politics and
religion, characterised by mutual respect. It requires the political
sphere to operate without manipulating religion, and guarantees that
religion may live without the encumbrance of political interests.
Religious fundamentalism - which grows in a climate of
socio-political uncertainty - seeks to take power for political ends,
at times using violence, over the individual conscience and over
religion. For this reason, the Pope issues a heartfelt appeal to all
the religious leaders of the Middle East to endeavour, by their
example and their teaching, to do everything possible to uproot this
threat which indiscriminately and fatally affects believers of all
religions.
Migrants:
The Pope faces a crucial question, the exodus - indeed, a haemorrhage
- of Christians who find themselves in a delicate position, at times
without hope, and are subject to the negative consequences of
conflicts, often feeling humiliated, despite having participated
throughout the centuries in the construction of their respective
countries. A Middle East without, or with few Christians, would no
longer be the Middle East. The Pope therefore asks political and
religious leaders to avoid policies and strategies tending towards a
monochromatic Middle East which does not reflect its human and
historical reality. Benedict XVI also invites the pastors of the
Eastern Catholic Churches to help their priests and their faithful in
exodus to remain in contact with their families and their Churches,
and encourages the Pastors of the ecclesiastical circumscriptions who
welcome the Eastern Catholics to allow them the possibility of
worshipping according to their own traditions. This chapter also
considers the question of immigrant workers - often Catholics of
Latin rite - from Africa, the Far East and the Indian sub-continent,
who too often experience situations of discrimination and injustice.
PART TWO
Patriarchs:
Leaders of the "sui iuris" Churches, in perfect union with
the Bishop of Rome, render tangible the universality and unity of the
Church and, as a sign of communion, are able to reinforce this union
and solidarity within the framework of the Council of Catholic
Patriarchs of the Middle East and the patriarchal Synods, always
favouring consultation and collegial action on questions fundamental
to the Church.
Bishops:
A visible sign of the unity in diversity of the Church understood as
a Body, of whom Christ is the head, the bishops are the first to be
sent forth into all nations to make disciples. They must proclaim
God's Word with courage and firmly defend the integrity and unity of
the faith, in those difficult situations which are unfortunately
common in the Middle East. The bishops are also required to ensure a
wise, honest and transparent management of the temporal goods of the
Church and to this end, the Pope recalls that the Synod Fathers have
requested serious revision of finances and assets, to avoid confusion
between personal property and that of the Church. The bishops,
furthermore, must be vigilant in ensuring that priests receive
appropriate remuneration, in order that they do not become distracted
by material matters. The alienation of the goods of the Church must
adhere strictly to canonical norms and the current papal legislation.
Finally, the Pope exhorts bishops to ensure the pastoral care of all
Christian faithful, regardless of their nationality or ecclesial
provenance.
Priests
and seminarians: The Exhortation underlines that priests must educate
the People of God in the construction of a civilisation of
evangelical love and unity, and this requires an in-depth
transmission of the Word of God, and of the tradition and the
Doctrine of the Church, along with intellectual and spiritual renewal
of the priests themselves. To this end, celibacy is important - a
priceless gift of God to the Church - as is the ministry of married
priests, an ancient component of the Eastern tradition. As servants
of the communion, priests and seminarians must offer courageous and
unambiguous testimony, must conduct themselves irreproachably, and
must be open to the cultural diversity of their Churches (learning,
for instance, their languages and cultures), along with ecclesial
diversity and ecumenical and inter-religious dialogue.
The
consecrated life: Monasticism in its various forms was born in the
Middle East and gave rise to several "sui iuris" Churches.
Men and women religious must collaborate with the bishop in pastoral
and missionary activities. They are invited to meditate upon at
length and observe the evangelical counsels (chastity, poverty and
obedience), as there cannot be spiritual regeneration - of the
faithful, the community and the Church as a whole - without a clear
and unequivocal return to the search for God.
The
laity: Members of the Body of Christ through Baptism, and thus fully
associated with the mission of the universal Church, to lay people
the Pope entrusts the task of promoting - in temporal matters, their
proper domain - the sound administration of public goods, religious
freedom and respect for the dignity of each person. They are invited
to be bold in the cause of Christ. In order that their witness be
fruitful, however, lay people must overcome the divisions and all
subjective interpretations of Christian life.
Family: A
divine institution founded on the indissoluble Sacrament of Marriage
between a man and a woman, today the family is exposed to many
dangers. The Christian family must be supported in the problems and
difficulties it faces, and must look to its own deepest identity, in
order to become first and foremost a domestic Church which educates
in prayer and in faith, a seedbed of vocations, the natural school of
virtue and ethical values, and the primary cell of society. The
Exhortation gives considerable consideration to the question of women
in the Middle East and to the need for equality with men, in the face
of the discriminations they suffer which gravely offend not only
women themselves, but also and above all, God. The Pope emphasises
that women must play a greater role in public and ecclesial life.
With regard to judicial disputes in matrimonial matters, the voice of
the woman must be heard with equal respect to that of the man,
without injustice. To this end, the Pope encourages a sound and just
application of the law, in order that the judicial differences
regarding matrimonial matters do not lead to apostasy. Finally, the
Christians of the Middle East must be able to apply their own law,
both in marriage and elsewhere, without restrictions.
Young
people and children: The Pope exhorts them not to be afraid or
ashamed of being Christians, to respect other believers, Jews and
Muslims, and to always cultivate, through prayer, a true friendship
with Jesus, loving Christ and the Church. In this way, they may
discern wisely the values of modern life that may be useful to their
fulfilment, without allowing themselves to be seduced by materialism
or certain social networks, the indiscriminate use of which may
distort the true nature of human relations. With regard to children,
in particular, the Exhortation calls upon parents, teachers, guides
and public institutions to recognise the rights of minors from the
moment of their conception.
PART
THREE
The Word
of God, soul and source of communion and witness: After expressing
recognition of the exegetical schools (of Alexandria, Antioch, etc.)
which have contributed to the dogmatic formulation of Christian
mystery in the fourth and fifth centuries, the Exhortation recommends
a genuine biblical apostolate, to help dissipate prejudice or
mistaken ideas which may be the cause of needless and humiliating
controversies. This leads to the suggestion of proclaiming a Year of
the Bible, in accordance with the pastoral conditions of each country
in the region, and to follow it, if appropriate, with an annual Bible
Week. The Christian presence in the biblical countries of the Middle
East - which is far more than a question of sociological belonging or
simple economic and cultural success - by rediscovering its original
inspiration and in following Christ's disciples, will take on new
vitality.
Liturgy
and sacramental life: For the faithful in the Middle East, the
liturgy is an essential element of spiritual unity and communion. The
renewal of celebrations and liturgical texts, where necessary, must
be based on the Word of God and undertaken in collaboration with the
Churches who share the same traditions. The importance of Baptism is
a key issue, which enables those who receive this sacrament to live
in communion and to develop true solidarity with other members of
humankind, without discrimination on the grounds of race or religion.
From this point of view, the Pope hopes for an ecumenical agreement
between the Catholic Church and the Churches with whom it is in
theological dialogue on the mutual recognition of Baptism, in order
to restore full communion in apostolic faith. The Exhortation also
expresses hope for more frequent practice of the Sacrament of Penance
and Reconciliation, and exhorts pastors and the faithful to promote
initiatives for peace, even amid persecution.
Prayer
and pilgrimages: The Middle East is a privileged land of pilgrimage
for many Christians who come to consolidate their faith and to seek a
profoundly spiritual experience. The Pope asks that the faithful have
free access, without restriction, to holy places. It is also
essential that contemporary biblical pilgrimage returns to its
original motivations of penitence and the search for God.
Evangelisation
and charity; the Church's mission: The Exhortation underlines that
the transmission of faith is an essential mission of the Church. The
Pope therefore encourages the new evangelisation which, in a
contemporary context, marked by change, makes the faithful aware of
the testimony of their lives: this reinforces their word when they
speak of God courageously and openly, to announce the Good News of
salvation. In particular, in the Middle East, deepening of the
theological and pastoral meaning of evangelisation should look to
both the ecumenical and inter-religious dimensions. With regard to
ecclesial movements and communities, the Pope encourages them to act
in union with the bishop of the place and according to his pastoral
directives, with due regard for the local history, liturgy,
spirituality and culture, without confusion and proselytism. The
Catholic Churches of the Middle East are therefore invited to renew
their missionary spirit, a challenge more urgent than ever in a
multicultural and pluri-religious context. A strong stimulus for this
may be given by the Year of Faith. With regard to charity, the
Exhortation recalls that the Church must follow the example of Christ
Who drew close to those most in need: orphans, the poor, the
disabled, the sick, etc. Finally, the Pope praises and and encourages
all those who carry out impressive work in the educational centres,
schools, higher institutes and Catholic universities of the Middle
East. These tools for cultural formation, that should be supported by
political authorities, demonstrate that it is possible to live in a
spirit of respect and collaboration in the Middle East, through
education in tolerance.
Catechesis
and Christian formation: The papal document encourages the reading
and teaching of the catechism of the Catholic Church and a solid
initiation in the social doctrine of the Church. At the same time,
the Pope invites the Synods and other episcopal organisms to enable
the faithful to have access to the spiritual wealth of the Fathers of
the Church, and to focus on patristic teaching, as a complement to
scriptural formation.
CONCLUSION
Benedict
XVI solemnly asks, in the name of God, that political and religious
authorities not only alleviate the suffering of all those who live in
the Middle East, but also eliminate the causes of this suffering, and
do all in their power to enable peace to prevail. At the same time,
the Catholic faithful are exhorted to consolidate and live together
in communion, giving life to pastoral dynamism. "A lukewarm
spirit is displeasing to God", and therefore the Christians of
the Middle East, Catholics and others, are encouraged bear witness to
Christ, courageously and as one - a difficult witness, but
exhilarating.
NEW
FRATERNITY BASED ON A SHARED SENSE OF THE GREATNESS OF EACH PERSON
Vatican
City, 15 September 2012 (VIS) - This morning Benedict XVI began the
second day of his apostolic trip to Lebanon by paying a courtesy
visit to Michel Sleiman, president of the Lebanese Republic, at the
presidential palace in Baabda. There he also met with Nabih Berri,
speaker of the Lebanese Parliament, and Naguib Miqati, prime minister
of Lebanon, before going on to encounter the heads of the Sunni,
Shia, Druze and Alawite religious communities.
Accompanied
by the President, the Holy Father then planted a cedar of Lebanon in
the palace gardens. Having completed this symbolic act, he moved on
to the palace's 25 May Hall where he pronounced an address before the
authorities, the diplomatic corps, religious leaders and
representative from the world of culture. Extensive excerpts from the
Holy Father's words are given below.
"I
have asked God to bless you, to bless Lebanon and all who dwell in
these lands which saw the birth of great religions and noble
cultures. Why did God choose these lands? Why is their life so
turbulent? God chose these lands, I think, to be an example, to bear
witness before the world that every man and woman has the possibility
of concretely realising his or her longing for peace and
reconciliation!".
"The
energy needed to build and consolidate peace also demands that we
constantly return to the wellsprings of our humanity. Our human
dignity is inseparable from the sacredness of life as the gift of the
Creator. ... To build peace, we need to look to the family,
supporting it and facilitating its task, and in this way promoting an
overall culture of life. The effectiveness of our commitment to peace
depends on our understanding of human life. If we want peace, let us
defend life! This approach leads us to reject not only war and
terrorism, but every assault on innocent human life, on men and women
as creatures willed by God. Wherever the truth of human nature is
ignored or denied, it becomes impossible to respect that grammar
which is the natural law inscribed in the human heart. ... We must
combine our efforts, then, to develop a sound vision of man,
respectful of the unity and integrity of the human person. Without
this, it is impossible to build true peace.
"While
more evident in countries which are experiencing armed conflict,
there are assaults on the integrity and the lives of individuals
taking place in other countries too. Unemployment, poverty,
corruption, a variety of addictions, exploitation, different forms of
trafficking, and terrorism not only cause unacceptable suffering to
their victims but also a great impoverishment of human potential. We
run the risk of being enslaved by an economic and financial mindset
which would subordinate “being” to “having”! The destruction
of a single human life is a loss for humanity as a whole. ... By
questioning, directly or indirectly, or even before the law, the
inalienable value of each person and the natural foundation of the
family, some ideologies undermine the foundations of society. ...
Only effective solidarity can act as an antidote, solidarity that
rejects whatever obstructs respect for each human being, solidarity
that supports policies and initiatives aimed at bringing peoples
together in an honest and just manner. ... A better quality of life
and integral development are only possible when wealth and
competences are shared in a spirit of respect for the identity of
each individual. ... Nowadays, our cultural, social and religious
differences should lead us to a new kind of fraternity wherein what
rightly unites us is a shared sense of the greatness of each person
and the gift which others are to themselves, to those around them and
to all humanity. This is the path to peace! ... This is the approach
which ought to guide political and economic decisions at every level
and on a global scale!
"In
order to make possible a future of peace for coming generations, our
first task is to educate for peace in order to build a culture of
peace. Education, whether it takes place in the family or at school,
must be primarily an education in those spiritual values which give
the wisdom and traditions of each culture their ultimate meaning and
power. ... The goal of education is to guide and support the
development of the freedom to make right decisions, which may run
counter to widespread opinions, the fashions of the moment, or forms
of political and religious ideology. This is the price of building a
culture of peace! Evidently, verbal and physical violence must be
rejected, for these are always an assault on human dignity, both of
the perpetrator and the victim. Emphasising peacemaking and its
positive effect for the common good also creates interest in peace.
... Thoughts of peace, words of peace and acts of peace create an
atmosphere of respect, honesty and cordiality, where faults and
offences can be truthfully acknowledged as a means of advancing
together on the path of reconciliation. May political and religious
leaders reflect on this!
"We
need to be very conscious that evil is not some nameless, impersonal
and deterministic force at work in the world. Evil, the devil, works
in and through human freedom. ... It seeks an ally in man. Evil needs
man in order to act. Having broken the first commandment, love of
God, it then goes on to distort the second, love of neighbour. Love
of neighbour disappears, yielding to falsehood, envy, hatred and
death. But it is possible for us not to be overcome by evil but to
overcome evil with good. ... A profound transformation of mind and
heart is needed to recover a degree of clarity of vision and
impartiality, and the profound meaning of the concepts of justice and
the common good. A new and freer way of looking at these realities
will enable us to evaluate and challenge those human systems which
lead to impasses, and to move forward with due care not to repeat
past mistakes with their devastating consequences. The conversion
demanded of us can also be exhilarating, ... (but) it is quite
demanding: it involves rejecting revenge, acknowledging one’s
faults, accepting apologies without demanding them, and, not least,
forgiveness. Only forgiveness, given and received, can lay lasting
foundations for reconciliation and universal peace.
"Only
in this way can there be growth in understanding and harmony between
cultures and religions, and in genuine mutual esteem and respect for
the rights of all. In Lebanon, Christianity and Islam have lived side
by side for centuries. It is not uncommon to see the two religions
within the same family. If this is possible within the same family,
why should it not be possible at the level of the whole of society?
The particular character of the Middle East consists in the
centuries-old mix of diverse elements. Admittedly, they have fought
one another, sadly that is also true. A pluralistic society can only
exist on the basis of mutual respect, the desire to know the other,
and continuous dialogue. Such dialogue is only possible when the
parties are conscious of the existence of values which are common to
all great cultures because they are rooted in the nature of the human
person. ... These values are inseparable from the rights of each and
every human being. By upholding their existence, the different
religions make a decisive contribution. It cannot be forgotten that
religious freedom is the basic right on which many other rights
depend. The freedom to profess and practise one’s religion without
danger to life and liberty must be possible to everyone. The loss or
attenuation of this freedom deprives the person of his or her sacred
right to a spiritually integrated life. ... Religious freedom has a
social and political dimension which is indispensable for peace! It
promotes a harmonious life for individuals and communities by a
shared commitment to noble causes and by the pursuit of truth, which
does not impose itself by violence but rather “by the force of its
own truth”: the Truth which is in God. ... Authentic faith does not
lead to death. The peacemaker is humble and just. Thus believers
today have an essential role, that of bearing witness to the peace
which comes from God and is a gift bestowed on a ll of us in our
personal, family, social, political and economic life. The failure of
upright men and women to act must not permit evil to triumph. It is
worse still to do nothing.
"These
few reflections on peace, society, the dignity of the person, the
values of family life, dialogue and solidarity, must not remain a
simple statement of ideals. They can and must be lived out. We are in
Lebanon, and it is here that they must be lived out. Lebanon is
called, now more than ever, to be an example. And so I invite you,
politicians, diplomats, religious leaders, men and women of the world
of culture, to testify with courage, in season and out of season,
wherever you find yourselves, that God wants peace, that God entrusts
peace to us".
Following
the meeting at the presidential palace, the Pope travelled to the
headquarters of the Catholic Patriarchate of Cilicia of the Armenians
where he was welcomed by the Patriarch, His Beatitude Nerses Bedros
XIX Tarmouni. There Benedict XVI blessed a statue of the monk Hagop
who compiled the first book to be printed in Armenian, the "Book
of Friday" published in Venice in 1512. Pope Benedict then had
lunch in the community's refectory with patriarchs and bishops of
Lebanon.
THE
ESSENTIAL MESSAGE OF RELIGION IS AGAINST VIOLENCE
Vatican
City, 15 September 2012 (VIS) - As is traditional during the course
of his apostolic trips, Benedict XVI granted a brief interview to the
journalists accompanying him on his flight to Lebanon, in which he
turned his attention to various issues associated with the situation
in the Middle East.
Question:
"Your Holiness, many terrible anniversaries are occurring at
this time, for example that of the 11 September attacks, and the
massacre at the Sabra and Chatila refugee camps. On the borders of
Lebanon a civil war is being fought, amid much bloodshed, and in
other countries too we see an ever-present risk of violence. Holy
Father, ... have you been tempted to cancel your trip for security
reasons, or has anyone suggested that you should cancel it?"
Holy
Father: "Dear friends, ... I can tell you that no one advised me
to cancel this journey, and for my part I never considered doing so,
because I know that as the situation becomes more complex, it is all
the more necessary to offer this sign of fraternal encouragement and
solidarity. That is the aim of my visit: to issue an invitation to
dialogue, to peace and against violence, to go forward together to
find solutions to the problems".
Q: "Many
Catholics are expressing concern about increasing forms of
fundamentalism in various parts of the world and about attacks that
claim large numbers of Christians as victims. In this difficult and
often violent context, how can the Church respond to the imperative
of dialogue with Islam, on which you have often insisted?"
Holy
Father: "Fundamentalism is always a falsification of religion.
It goes against the essence of religion, which seeks to reconcile and
to create God’s peace throughout the world. ... The essential
message of religion must be against violence - which is a
falsification of that message, like fundamentalism - and it must
educate, illuminate and purify consciences so as to make them capable
of dialogue, reconciliation and peace".
Q: "In
the context of the surging clamour for democracy that has begun to
spread in many countries of the Middle East through the so-called
'Arab Spring', and in view of the social conditions in most of these
countries, where Christians are a minority, is there not a risk of an
inevitable tension between the dominant majority and the survival of
Christianity?"
Holy
Father: "I would say that in itself, the Arab spring is a
positive thing: it is a desire for greater democracy, greater
freedom, greater cooperation and a revived Arab identity. This cry
for freedom, which comes from a young generation with more cultural
and professional formation, who seek greater participation in
political and social life, is a mark of progress, a truly positive
development that has been hailed by Christians too. Of course,
bearing in mind the history of revolutions, we know that this
important and positive cry for freedom is always in danger of
overlooking one aspect - one fundamental dimension of freedom -
namely tolerance of the other, the fact that human freedom is always
a shared freedom, which can only grow through sharing, solidarity and
living side by side according to certain rules. ... We must do all we
can to ensure that the concept of freedom, the desire for freedom,
goes in the right direction and does not overlook tolerance, the
overall social fabric, and reconciliation, which are essential
elements of freedom. Hence the renewed Arab identity seems to me to
imply also a renewal of the centuries-old, millennia-old, coexistence
of Christians and Arabs, who side by side, in mutual tolerance of
majority and minority, built these lands and cannot do other than
live side by side. I therefore think it important to recognise the
positive elements in these movements and to do all we can to ensure
that freedom is correctly conceived and corresponds to growth in
dialogue rather than domination of one group over others".
Q: "In
Syria today, as in Iraq a while ago, many Christians have felt
obliged, reluctantly, to leave their homeland. What does the Catholic
Church intend to do or say in order to help in this situation and to
stem the flow of Christians from Syria and other Middle Eastern
countries?"
Holy
Father: "First of all I must say that it is not only Christians
who are leaving, but also Muslims. Naturally, there is a great danger
of Christians leaving these lands and their presence there being
lost, and we must do all we can to help them to stay. The essential
way to help would be to put an end to the war and violence which is
causing this exodus. Therefore the first priority is to do all we can
to halt the violence and to open up a real possibility of staying
together for the future. What can we do against war? Of course we can
always spread the message of peace, we can make it clear that
violence never solves problems and we can build up the forces of
peace. ... Christian gestures may also be of help: days of prayer for
the Middle East, for Christians and Muslims, to demonstrate the
possibilities for dialogue and for solutions. I also believe that
there must be an end to the importation of arms: without which, war
could not continue. Instead of importing weapons, which is a grave
sin, we should import ideas of peace and creativity, we should find
ways of accepting each person in his otherness, we should therefore
make visible before the world the respect that religions have for one
another, respect for man as God’s creation and love of neighbour as
fundamental to all religions. In this way, using all possible means,
including material assistance, we must help to bring an end to war
and violence so that all can help rebuild the country".
Q:
"Besides prayer and sentiments of solidarity, do you see
concrete steps that the Churches and the Catholics of the West,
especially in Europe and America, can take in order to support their
brethren in the Middle East?"
Holy
Father: "I would say that we need to influence public opinion
and politicians to make a real commitment, using all their resources,
all their opportunities, with real creativity, in favour of peace and
against violence. No one should hope to gain from violence, all must
contribute positively. ... Moreover, our charitable organisations
should offer material help and do everything they can. We have
organisations like the Knights of the Holy Sepulchre, specifically
for the Holy Land, but other similar organisations could also provide
material, political and human assistance in these lands. I would like
to say once again that visible signs of solidarity, days of public
prayer, and other such gestures can catch the attention of public
opinion and produce concrete results".
OTHER
PONTIFICAL ACTS
Vatican
City, 15 September 2012 (VIS) - The Holy Father:
-
Accepted the resignation from the office of auxiliary of the diocese
of Gniezno, Poland, presented by Bishop Bogdan Wojtus, upon having
reached the age limit.
-
Appointed as members of the Congregation for the Causes of Saints
Cardinal Ennio Antonelli, president emeritus of the Pontifical
Council for the Family, and Bishop Gianfranco Girotti, O.F.M. Conv.,
regent emeritus of the Apostolic Penitentiary.
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