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the tragic death of Sister Leonella Sgobarti cruelly killed in Mogandishu,
БД: Reverend Mother Gabriella Bono Superior general of the Consolata Missionaries Informed of the tragic death of Sister Leonella Sgobarti cruelly killed in Mogandishu, the Supreme Pontiff wishes to express his closeness to that missionary institute, as well as to the relatives of the mourned religious who carried out with joy an appreciated work at the service of the peoples of Somalia, especially in favor of nascent life in the area of health care formation. In firmly deploring all forms of violence, His Holiness hopes that the blood shed by such a faithful disciple of the Gospel will be a seed of hope to build an authentic fraternity among peoples, in mutual respect of the religious convictions of every one, and while raising fervent prayers for the repose of the meritorious missionary, he imparts his comforting apostolic blessing to her fellow sisters, relatives and all those who mourn her violent passing away. Cardinal Tarcisio Bertone Vatican secretary of state [Translation by ZENIT] ZE06091920
Ответов - 12
БД: KOENIGSTEIN, Germany, SEPT. 22, 2006 (Zenit.org).- The rector of the Russian Orthodox Seminary of Smolensk has thanked the international charity Aid to the Church in Need for its support. "Since the early 1990s, ACN has been supporting our seminary, even during the most difficult times," Father Victor Savik said during a recent visit to the charity's headquarters in Germany. "Without your help we would have been forced to close." Father Savik went on to explain that "currently, 107 young men are preparing for the priesthood in our seminary. We have established a good cooperation with the Catholic Church. … Last year, we held a conference on theological formation, in which representatives of both Churches, Orthodox as well as Catholics, gave speeches." Referring to Benedict XVI's recent visit to Bavaria, Father Savik stated: "As one of about 300 members of the official Orthodox delegation, I attended the papal Mass in Regensburg. What I can say is this: It was a bright and encouraging experience, because the Pope particularly underlined the importance of good relations between Catholics and Orthodox." ZE06092222
БД: Египетские власти запретили выпуск нескольких номеров трех европейских газет за оскорбляющие ислам высказывания. Согласно декрету Министерства информации, не будут выпущены номера Le Figaro, Frankfurter Algemeine и The Guardian, передает (C) Associated Press. "Они опубликовали статьи, где было написано, что ислам насаждался мечом, что пророк был посланником дьявола, многоженцем и убийцей иудеев", - говорится в декрете. В одной из статей говорилось, что пророк был повелителем ненависти и что Коран учит вражде и насилию. Высокопоставленный представитель министерства заявил, что правительство не позволит печатать статьи, очерняющие ислам или направленные против любой другой религии, исповедуемой в Египте. Напомним, пожалуй, самый крупный скандал с участием европейских изданий случился в начале 2006г. Поводом для возмущения мусульман стало появление на страницах европейских газет карикатур на пророка Мухаммеда. Первой эти рисунки опубликовала датская газета Jyllands-Posten. Комиксы, вызвавшие серьезный резонанс, были опубликованы в сентябре 2005г. в датской прессе, а в начале 2006г. их перепечатали в Норвегии. На одном из 12 рисунков пророк Мухаммед изображен с тюрбаном в форме бомбы с горящим фитилем. Впоследствии комиксы опубликовали многие издания в Европе в знак поддержки права граждан на свободу прессы. Сама датская газета Jyllands-Posten принесла извинения за публикацию на своих страницах скандальных карикатур. "Согласно законодательству Дании, эти рисунки не являются нарушением, однако они, безусловно, оскорбили чувства многих мусульман, за что мы хотим попросить прощения", - говорится в заявлении, опубликованном на сайте издания и подписанном главным редактором газеты. Между тем правительства стран, где были опубликованы карикатуры, извинения приносить отказались, объясняя это независимостью прессы. Между тем по всему миру тогда прошли массовые выступления в знак протеста против публикации карикатур. В официальных заявлениях мусульманских организаций говорилось, что "публикация карикатур на образ пророка Мухаммеда оскорбляет религиозные чувства мусульман". 25.09.2006 Постоянный адрес статьи: http://top.rbc.ru/index.shtml?/news/society/2006/09/25/25103241_bod.shtml
БД: Meets With Muslim Leaders and Diplomats CASTEL GANDOLFO, Italy, SEPT. 25, 2006 (Zenit.org).- Benedict XVI met with Muslim leaders of Italy and diplomats from 21 Islamic countries and stressed that the dialogue between Christians and Muslims is decisive for the future of humanity. The Pope said he called today's meeting to "strengthen the bonds of friendship and solidarity between the Holy See and Muslim communities throughout the world," in the wake of controversy over his Sept. 12 address at the University of Regensburg in Germany. The Arab-language broadcaster Al-Jazeera carried the papal speech live. "In this particular context, I should like to reiterate today all the esteem and the profound respect that I have for Muslim believers," said the Holy Father. He recalled the Second Vatican Council declaration "Nostra Aetate," which expresses officially the Church's "appreciation" for Muslims who "worship the one God." Benedict XVI's address, delivered in French, was also distributed among the diplomats in an Arabic translation, in addition to the English and Italian versions. The Pope did not address the issue of the interpretations of his address at Regensburg. On two occasions last week he clarified his quotation from the Byzantine emperor Manuel II Paleologus as a means to present the problem of the relationship between religion and violence. The quotation sparked violence and drew criticism from some Muslims. To dispel doubts, the Holy Father said that "I have had occasion, since the very beginning of my pontificate, to express my wish to continue establishing bridges of friendship with the adherents of all religions, showing particular appreciation for the growth of dialogue between Muslims and Christians." Not an option "Interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to an optional extra. It is, in fact, a vital necessity, on which in large measure our future depends," Benedict XVI said. Thus he confirmed what he explained on Aug. 20, 2005, in Cologne, Germany, when meeting with representatives of Muslim communities. He continued: "In a world marked by relativism and too often excluding the transcendence and universality of reason, we are in great need of an authentic dialogue between religions and between cultures, capable of assisting us, in a spirit of fruitful cooperation, to overcome all the tensions together. "Continuing, then, the work undertaken by my predecessor, Pope John Paul II, I sincerely pray that the relations of trust which have developed between Christians and Muslims over several years, will not only continue, but will develop further in a spirit of sincere and respectful dialogue." This dialogue, Benedict XVI added, must be "based on ever more authentic reciprocal knowledge which, with joy, recognizes the religious values that we have in common and, with loyalty, respects the differences. Interreligious and intercultural dialogue is a necessity for building together this world of peace and fraternity ardently desired by all people of good will. "Faithful to the teachings of their own religious traditions, Christians and Muslims must learn to work together, as indeed they already do in many common undertakings, in order to guard against all forms of intolerance and to oppose all manifestations of violence; as for us, religious authorities and political leaders, we must guide and encourage them in this direction." Among the common challenges faced by Muslims and Christians, the Holy Father mentioned "the defense and promotion of the dignity of the human person and of the rights ensuing from that dignity." He added: "When threats mount up against people and against peace, by recognizing the central character of the human person and by working with perseverance to see that human life is always respected, Christians and Muslims manifest their obedience to the Creator, who wishes all people to live in the dignity that he has bestowed upon them." ZE06092505
БД: Встреча 22 послов и временных поверенных в делах мусульманских стран с Папой Римским Бенедиктом XVI, организованная накануне в летней резиденции понтифика с целью положить конец конфликту, возникшему из-за недавних высказываний Папы, похоже, возымела должный эффект. Так, представитель Ирака Альберт Эдвард Ислмаи Йелда позитивно оценил встречу и сказал по её завершении: "Его святейшество заявил, что испытывает глубокое уважение к исламу – а это то, что мы надеялись услышать". "Пора оставить случившееся в прошлом и начать возводить мосты", - добавил он. Понтифик начал встречу, выразив солидарность с исламским миром и подчеркнув личное уважение к чувствам всех мусульман. Он пообещал сделать все возможное для укрепления связей между исламом и христианством и установления диалога между двумя мировыми религиями, что, по его словам, является жизненной необходимостью, передает Би-би-си. Речь понтифика, вызвавшая волну возмущения в странах исламского мира, была произнесена 12 сентября 2006г. во время посещения им одного из германских университетов. В своем выступлении глава Ватикана процитировал высказывание византийского императора XIV века, сказавшего, что пророк Мухаммед принес миру лишь "зло и бесчеловечность", приказывая распространять свою веру "мечом". В исламском мире эти высказывания были восприняты как оскорбление религии. По мусульманским странам прокатились акции протеста, а их лидеры выступили с критикой выступления Папы Римского. Сам понтифик уже неоднократно высказывал сожаление, что его слова вызвали такую бурную реакцию. При этом он всякий раз подчеркивал, что произнесенная им цитата не является выражением его собственной позиции. 26.09.2006
БД: "Emerging Consensus Among Donors and Recipient Governments" NEW YORK, OCT. 12, 2006 (Zenit.org).- Archbishop Celestino Migliore, the Holy See's permanent observer to the United Nations, delivered a talk Tuesday before the second committee of the 61st session of the General Assembly. The committee is studying the "Follow-up to and Implementation of the Outcome of the International Conference on Financing for Development." * * * Madam Chair, My delegation welcomes this discussion on the subject of Financing for Development, in particular the specific recommendations contained in this report that are intended to result in concrete follow-up action. At the outset, it concurs with the emphasis given to fighting all forms of corruption and to the importance attributed to having a sound governance framework and strong institutions to enable effective resource mobilization. At the same time, it recognizes that the task of improving existing governance frameworks in developing countries must necessarily be a gradual process. My delegation also concurs with the view that low-income developing countries face the greatest difficulties in mobilizing domestic resources for development. These countries should therefore be the subjects of particular attention, especially since foreign direct investment (FDI) is unlikely to be significant, primarily because it is not meant to resolve problems of poverty and development as such, but it may help do so if properly regulated. The Poverty Reduction Strategy Papers (PRSPs), prepared by developing country governments through participatory processes, have an important role in this process since they could provide an appropriate framework for defining national development strategies. In this regard, the encouraging progress made by 70 low-income developing countries in completing 50 PRSPs by June 2006 is, in itself, a testimony to the importance these strategy papers have for increasing domestic resources. The PRSPs could also provide an important link to the achievement of the Millennium Development Goals (MDGs) by low-income developing countries, many of which are well behind the targets to be reached by 2015. Given the importance that the PRSPs have for poverty reduction, the Holy See would encourage all global institutions committed to reducing poverty in the poorest countries of the world to stay actively engaged in this process and closely monitor, if possible annually, the progress being made by each of these countries towards the MDGs they have set for themselves. The importance of the mobilization of finances in the developing world and their effective use within those economies is of little doubt, although the reality matching the commitment can always be improved. The task for states in this regard would seem to be the promotion of those circumstances within their purview that can facilitate the mobilization of financial resources for development, not just by facilitating FDI, but also through their own ongoing initiatives. In this context, it is also gratifying that the report notes how, as a result of the commitments made at Monterrey, the decline in official development assistance (ODA) has been reversed, a welcome and much-needed positive trend, if developed states live up to their commitments. Nevertheless, another $150 billion will still have to be found if the MDGs are to have a chance of success. It is also welcome to see the emerging consensus among donors and recipient governments on the actions required to foster better development results. The process towards greater mutual accountability for development results has gained significant momentum since the Monterrey Conference, in particular with the Rome High-level Forum on Harmonization and the Paris High-level Forum on Joint Progress towards Enhanced Aid Effectiveness. The principles of ownership, harmonization, alignment, results and mutual accountability appear sound and, it is to be hoped, will be a further step on the way to aid effectiveness. External debt, which has crippled many economies for decades, also remains a concern although several useful initiatives are making inroads into the problem. The G-8 proposal of July 2006 that IMF, the International Development Association (IDA) and the African Development Fund cancel 100% of their claims over the poorest countries, most of them in Africa, is a welcome addition to the other initiatives in this regard. The report, therefore, paints a generally positive picture of the engagement in this field since Monterrey but, if the MDGs are to be reached by 2015, it will be important for all partners to stay engaged and to address systemic issues, above all those which concern steps to create and maintain an equitable international monetary, financial and trading system which will be fair, open and capable of supporting development. Thank you, Madam Chair. [Original text in English; adapted] ZE06101222
БД: Australian Study Shows Lower Interest in Religion By Father John Flynn MELBOURNE, Australia, OCT. 15, 2006 (Zenit.org).- A study of the younger generation's spirituality in Australia revealed fairly low levels of religiosity and practice. "The Spirit of Generation Y: Young People, Spirituality and Society" was recently released under the authorship of a team of researchers, led by Redemptorist Father Michael Mason, of the Australian Catholic University. From 2003 till early 2006 the researchers studied a national sample of young people in their teens and 20s. The methodology relied on surveys and face-to-face interviews. Researchers found that 48% of Generation Y believe in a God, 20% do not, and 32% are unsure. Two-thirds of those who do not believe in God, or are uncertain, do believe in a "higher being or life-force." Generation Y refers to the cohort born between 1976 and 1990. They followed Generation X (1961-1975) and the baby boomers (1946-1960). The youngest members of Generation Y were aged 13 when interviews began in 2003, and the oldest were aged 29 at the end of 2005. "It is likely that this cohort is the first in the last 100 years in which the majority have no memory of frequent church attendance," commented the ample summary of the report. The full report will be published in book form next year. In general the study found that the social forces influencing contemporary religion and spirituality -- secularization, the relativism of postmodernity, consumer capitalism, individualism -- have a greater impact on younger people. The researchers concluded that members of Generation Y have taken strongly to two modern principles. They are: that an individual's views and preferences, provided they harm no one else, should not be questioned or constrained; and that spiritual or religious beliefs and practices are purely personal lifestyle choices -- in no way necessary. In spite of moving away in large numbers from traditional religion they seem to have a strong sense of purpose in their lives, according to the study. There is no evidence of a widespread plague of meaninglessness or social alienation among Generation Y. This positive finding is in spite of declining support from churches and the local community. As these factors have weakened, younger people have compensated by turning to family and friends. A private affair The study identified three main strands in the spirituality of Generation Y. -- Christian, 44%. Overall, only 19% of Generation Y are actively involved in a church to the extent of attending religious services once a month or more. Conservative Protestant denominations -- 16% of Gen Y -- have by far the highest rates of attendance. Nevertheless, many more believe in God and Jesus, and pray regularly. In general, religion is seen as a private matter. And there is a strong tide of movement among Generation Y Christians away from involvement or identification with a church, and even from religious belief. -- Eclectic, 17%. This consists in believing in two or more New Age, esoteric or Eastern beliefs (reincarnation, psychics and fortunetellers, ghosts, astrology, etc.) and perhaps engaging in one or more alternative spiritual practices (yoga, Tarot, tai chi). Some of these people attend religious services but most do not. Such beliefs and practices are more common among young women than among young men. -- Humanist, 31%. This group rejects the idea of God, although a few believe in a "higher being." Almost half believe that there is very little truth in religion, and fewer than a quarter believe in life after death. They also largely reject alternative spiritualities. The study also revealed that the level of social concern among Generation Y is not high. They tend to be more self-centered and lacking in altruism than older generations. This could be linked to the lower levels of religiosity. In fact, those who are actively involved in service to the community and have positive civic values are far more likely to come from the ranks of those who have spiritual and religious beliefs and actively practice them. The Catholic Church provided the largest single group among the young people studied. Among them 18% identified themselves as Catholic. Another 8% declared themselves Anglicans, and 16% declared themselves as belonging to one of a variety of other Christian churches. Added up, plus some other minor groups, this gave a total of 48% declaring a religious identification, against 52% lacking any such identification. The researchers were struck by the numbers without a formal religious identification; it was 17% to 18% higher than the level found in previous Australian census data. The latest national census was carried out in 2001. Another notable finding was that there is no significant difference in the scores of Generation Y males and females. This confirms other recent research in Australia that young women are overall no more religious than young men. Given that mothers are known to have great influence in the religious socialization of children, "it is hard to overestimate the importance of this finding and its likely consequences," commented the report. Catholic commitment On nearly all measures of belief and practice Catholic members of Generation Y are positioned between the Anglican and the Other Christian groups. The scale runs from those least likely to affirm religious beliefs (Anglicans) to the group most likely to do so (Other Christians). Only on belief in life after death did the proportion of Catholics accepting the doctrine approach that of Other Christians. On the belief and practice scales, Catholics scored significantly lower than Other Christians. Compared with their parents' generation -- those aged 45-59 -- Generation Y Catholics were very similar on most items of belief and practice, with two exceptions: -- They are more likely to affirm that God relates to us as a person. -- They are less likely to find it OK "to pick and choose one's beliefs." The researchers highlighted these differences as being "striking," because they show the younger generation as more, instead of less, orthodox than their parents' generation. On both points the differences were statistically significant. Not all was positive, however. Two other differences, described as being less strong and characterized as "trends," were that the Generation Y members are more likely to agree that "morals are relative," and less likely to claim that faith was important or very important in shaping their lives. The researchers divided the Christians according to levels of involvement with their faith. Among Catholics 29% fell into the committed or active categories, compared with 15% for Anglicans and 53% for the Other Christians. As for the rest of the Catholics, a full 53% were described as marginal or nominal, and another 17% as eclectic. Sydney's Catholic archbishop commented on the study's findings in a Sept. 28 speech to an education conference. Noting that a relatively high percentage of young Catholics believe it is "OK to pick and choose beliefs," Cardinal George Pell declared he was worried about the current situation. He observed that these, and other data, indicate "a malaise and confusion in the general approach to life rather than a few isolated points of heresy or unbelief." The cardinal also noted that the Generation Y survey was not able to detect any religious effect of attendance at Church schools, even though a majority of those who believe in God and attend Church schools say the religious education is helpful. Benedict XVI recently touched on the Australian situation, in a May 18 speech when he welcomed the country's new ambassador, Anne Maree Plunkett, to the Holy See. Describing the situation of Australia as one where "the disquieting process of secularization is much advanced," the Pope augured that World Youth Day 2008 in Sydney will be "a time of deep ecclesial renewal, especially among the young." A sentiment no doubt shared by many. ZE06101529
БД: Dedicates Address to Apostles Judas and Matthias VATICAN CITY, OCT. 18, 2006 (Zenit.org).- Through Judas Iscariot's betrayal of Christ, we learn that Jesus respects human freedom and waits for a sinner's repentance, says Benedict XVI. The Holy Father said this today addressing some 30,000 who had gathered in St. Peter's Square for the general audience. Benedict XVI dedicated his catechesis to the figure of Judas Iscariot, the apostle who betrayed Christ, and Matthias, the apostle who replaced Judas as one of the Twelve Apostles. The Pope said that to understand the life of Judas means to understand decisive aspects of the mystery of man's relationship with God. Even after Judas' death, said the Holy Father, it is not possible to pass a definitive judgment on him: Although "he departed afterward to hang himself, it is not for us to judge his gesture, putting ourselves in God's place, who is infinitely merciful and just." In reading the Gospel, the Pontiff said, it is clear that Judas, who was the apostle who carried out administrative functions, was one of the Twelve Apostles, as was Peter, John or James. Benedict XVI then asked: "Why did he betray Jesus?" "Some say it was his greed for money; others give an explanation of a messianic nature: Judas was disappointed on seeing that Jesus did not fit the program of the political-military liberation of his country," the Pope said. Temptation The Holy Father said that the Gospels "insist on another aspect: John says expressly that 'the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him.'" The New Testament, said the Pontiff, "goes beyond historical motivations, explaining what occurred by basing it on Judas' personal responsibility, who yielded miserably to a temptation of the evil one." Benedict XVI continued: "In any case, Judas' betrayal continues to be a mystery. Jesus treated him as a friend, but in his invitations to follow him on the path of the beatitudes he did not force his will or prevent him from falling into Satan's temptations, respecting human freedom." And when someone sins as Judas did, the Pope said, quoting Chapter 5 of the Rule of St. Benedict, he should "never despair of God's mercy," because, as St. John says, "God is greater than our hearts." The Holy Father said the Church can draw two lessons: "The first: Jesus respects our freedom. The second: Jesus waits for us to have the disposition to repent and to be converted; he is rich in mercy and forgiveness." "In fact, when we think of the negative role Judas played, we must frame it in the higher way with which God disposed the events," said the Bishop of Rome. Good from evil Benedict XVI said Judas' betrayal "led to the death of Jesus who transformed this tremendous torment into a space of salvific love and in self-giving to the Father." "In his mysterious plan of salvation, God assumes Judas' unjustifiable gesture as the motive for the total giving up of the Son for the redemption of the world," the Pope said. At the end of his address, the Holy Father also referred to Matthias, who substituted Judas Iscariot by decision of the remaining eleven apostles, after demonstrating fidelity to Christ during his public life. "We draw a final lesson from here: Although there is no lack of unworthy and traitorous Christians in the Church, it is up to us to counterbalance the evil they do with our limpid testimony of Jesus Christ our lord and savior," said the Pontiff. With this catechesis, Benedict XVI finished his series of meditations on the Twelve Apostles, which he began on May 17. The meditations form part of a series of catecheses on the origins of the Church and its relationship with Christ, begun on March 15. The papal addresses may be consulted in the Wednesday's Audience section of ZENIT's Web page. ZE06101805
БД: Sends Message at End of Ramadan VATICAN CITY, OCT. 20, 2006 (Zenit.org).- Dialogue between Muslims and Christians "is more necessary than ever," said the Vatican's annual message to Muslims at the end of Ramadan. In an unusual move, Cardinal Paul Poupard, president of Pontifical Council for Interreligious Dialogue, presented the note today in a press conference, together with the council's secretary, Archbishop Pier Luigi Celata. The extra attention to this year's message shows the particular importance of the statement, as it comes in the wake of Benedict XVI's address in Regensburg, Germany, which caused a wave of protests in the Muslim world. "The particular circumstances that we have recently experienced together demonstrate clearly that, however arduous the path of authentic dialogue may be at times, it is more necessary than ever," the cardinal wrote. The document is entitled "Christians and Muslims: In Confident Dialogue Aimed at Solving Together the Challenges of Our World." The message restated Benedict XVI's greetings to leaders of Muslim communities in Italy and ambassadors of Muslim countries accredited to the Holy See, at the start of Ramadan. In that meeting the Holy Father confirmed his commitment to dialogue with Muslim believers. Cardinal Poupard said in the message: "While contemplating and thanking God for all that is good, it is impossible not to take note of the serious problems which affect our times: injustice, poverty, tensions and conflicts between countries as well as within them. "Violence and terrorism are particularly painful scourges. So many lives destroyed, so many women widowed, so many children who have lost a parent, so many children orphaned ... So many wounded, physically and spiritually ... So much, which has taken years of sacrifice and toil to build, destroyed in a few minutes!" Addressing Christians and Muslims, he asked, "Are we not the first to be called to offer our specific contribution to resolve this serious situation and these complex problems?" Believability The cardinal continued: "Without a doubt, the credibility of religions and also the credibility of our religious leaders and all believers is at stake. "If we do not play our part as believers, many will question the usefulness of religion and the integrity of all men and women who bow down before God." "Genuine love for God is inseparable from love of others," he said, quoting Benedict XVI's encyclical, "Deus Caritas Est." "True love must be of service to all the needs of daily life," stated Cardinal Poupard. "It must also seek just and peaceful solutions to the serious problems which afflict our world. "The world has need, and so do we, of Christians and Muslims who respect and value each other and bear witness to their mutual love and cooperation to the glory of God and the good of all humanity." ZE06102007
БД: Covers Papal and Vatican Texts of 1963-2005 VATICAN CITY, OCT. 20, 2006 (Zenit.org).- A new book brings together in one volume all papal and Vatican documents on interreligious dialogue from 1963 to 2005. Monsignor Felix Machado, undersecretary of the Pontifical Council for Interreligious Dialogue, presented the 1,766-page volume today. The presentation took place in conjunction with that of the Vatican's message to Muslims at the end of Ramadan. Published by Libreria Editrice Vaticana in Italian, French and English, the book is entitled "Interreligious Dialogue in the Official Teaching of the Catholic Church from Vatican Council II to John Paul II (1963-2005)." Monsignor Machado explained that the work has two objectives: "The first is to offer Catholics an easy access to the theological motivations of interreligious dialogue, explained by the magisterium." The second objective, he said, is to "offer followers of other religions the official teaching of the Catholic Church on the different religions of the world." The book begins with documents of Popes Paul VI, John Paul I and John Paul II. It continues with documents published by dicasteries of the Roman Curia and legislative texts of the Church on this matter, taking passages from the Code of Canon Law. The volume also includes an appendix with documents of the International Theological Commission on the subject, as well as geographical and analytical indexes. ZE06102009
БД: "A Profoundly Needy Land" VATICAN CITY, OCT. 28, 2006 (Zenit.org).- Here is a Vatican translation of the address Benedict XVI gave to the participants in Italy's national ecclesial convention, held in Verona's Exhibition Center on Oct. 19. * * * Dear Brothers and Sisters, I am pleased to be with you today, in this beautiful and historical city of Verona, in order to take an active part in the Fourth National Convention of the Church in Italy. I offer to all and to each one of you my cordial greeting in the Lord. I thank Cardinal Camillo Ruini, President of the Bishops' Conference, and Dr Giovanna Ghirlanda, representative of the Diocese of Verona, for the kind words of welcome they addressed to me on behalf of all of you and for the summary given to me on the Convention's progress. I thank Cardinal Dionigi Tettamanzi, President of the Preparatory Committee, and all who have worked for its realization. I wholeheartedly thank each of you who represent here, in pleasant harmony, the various components of the Church in Italy: Bishop Flavio Roberto Carraro of Verona, who is hosting us; the Bishops present, the priests and deacons, the religious men and women, and you lay faithful, men and women, who give voice to the many realities of the Catholic laity in Italy. This Fourth National Convention is a new step on the path of implementing the Vatican II directives, which the Italian Church has undertaken since the years immediately following the great Council. First of all, it is a path of communion with God the Father and with his Son Jesus Christ in the Holy Spirit, and therefore of communion among us in the unity of the one Body of Christ (cf. I Jn 1:3; I Cor 12:12-13). It is a path directed towards evangelization, to keep the faith alive and strong in the Italian People. It is therefore a tenacious testimony of love for Italy and of active solicitude for the good of her children. This journey of the Church in Italy has run in strict and constant union with the Successor of Peter: I am happy to recall with you the Servant of God, Paul VI, who called the First Convention in now distant 1976, and John Paul II, with his fundamental Interventions that we all remember at the Conventions of Loreto and Palermo, which have strengthened the confidence of the Italian Church to work so that faith in Jesus Christ continues to offer, also to the men and women of our time, the sense and the orientation of [human] existence and so has had "a leading role and an effective drawing power" in the Nation's journey towards its future (cf. Discourse at the Meeting with the Italian Church in Loreto, 11 April 1985; L'Osservatore Romano English edition, 6 May, p. 5) Risen Lord: Centre of Life In the same spirit I have come to Verona today to pray to the Lord with you, to share, even though briefly, in your work of these days, and to propose my Reflection to you on what appears of the first importance for the Christian presence in Italy. You have made a very appropriate choice, putting the Risen Jesus Christ at the centre of the Convention's attention, and of all the life and witness of the Church in Italy. The Resurrection of Christ is a fact that occurred in history, of which the Apostles were witnesses and certainly not its inventors. At the same time, it was not simply a return to our earthly life. Instead, it is the greatest "mutation" that ever occurred, the decisive "jump" towards a profoundly new dimension of life, the entry into a decidedly different order that regards above all Jesus of Nazareth, but with him also us, the whole human family, history and the entire universe. This is why the Resurrection of Christ is the centre of the preaching and the Christian witness from the beginning and until the end of time. Certainly, it is a great mystery, the mystery of our salvation, which finds its fulfillment in the Resurrection of the Incarnate Word and both anticipates and guarantees our hope. But the mark of this mystery is love, and only in the logic of love can it be brought close and somehow understood: Jesus Christ risen from the dead, because all of his being is perfectly and intimately united with God who is love, which is truly stronger than death. He was one with indestructible Life and therefore he could give his own life, letting himself be killed, but he could not succumb to death definitively: at the Last Supper he concretely anticipated and accepted out of love his own death on the Cross, thus transforming it into the gift of himself, that gift which gives us life, liberty and salvation. His Resurrection, therefore, has been like an explosion of light, an explosion of love that melts the chains of sin and death. It inaugurated a new dimension of life and reality, from which the new world comes forth, that continuously penetrates our world, transforming it and drawing it to himself. All of this concretely happens through the life and witness of the Church; rather, the Church herself constitutes the first fruits of this transformation, which is God's work and not ours. It comes to us through faith and the Sacrament of Baptism, which is really death and resurrection, rebirth, transformation to a new life. It is what St Paul reveals in the Letter to the Galatians: "It is no longer I who live, but Christ who lives in me" (2:20). Hence, the essential identity of my life is changed through Baptism, and I continue to exist only in this changed state. My own self is taken away and I am filled with a new and greater subject, in which my "I" is still there but transformed, purified, "open" through the insertion into the Other, who acquires new space in my existence. Thus, we become "one in Christ" (Gal 3:28), a unique new subject, and our "I" is freed from its isolation. "I, but no longer I": this is the formula of Christian existence established in Baptism, the formula of the resurrection in time, the formula of the Christian "novelty" called to transform the world. Here lies our Paschal joy. Our vocation and our Christian duty consist in cooperating so that they reach effective fulfillment in the daily reality of our life, what the Holy Spirit accomplishes in us with Baptism. In fact, we are called to become new women and men, to be able to be true witnesses of the Risen One and thus bearers of Christian joy and hope in the world, concretely in that community of men and women in which we live. Church of Italy's Service So, from this fundamental message of the Resurrection present in us and in our daily work, I come to the theme of the Church in Italy's service to the Nation, to Europe and to the world. The Italy of today presents itself to us as a profoundly needy Land and at the same time a very favorable place for such a witness. It is profoundly needy because it participates in the culture that predominates in the West and seeks to present itself as universal and self-sufficient, generating a new custom of life. From this a new wave of illuminism and laicism is derived, by which only what is experiential and calculable would be rationally valid, while on the level of praxis, individual freedom is held as a fundamental value to which all others must be subject. Therefore, God remains excluded from culture and from public life, and faith in him becomes more difficult, also because we live in a world that almost always appears to be of our making, in which, so to speak, God no longer appears directly but seems to have become superfluous, even out of place. In strict relationship with all of this, a radical reduction of man has taken place, considered a simple product of nature and as such not really free, and in himself susceptible to be treated like any other animal. Thus, an authentic overturning of the point of departure of this culture has come about, which started as a claim of the centrality of man and his freedom. Along the same lines, ethics is brought within the confines of relativism and utilitarianism with the exclusion of every moral principle that is valid and in itself binding. It is not difficult to see how this type of culture represents a radical and profound break not only with Christianity but more in general with the religious and moral traditions of humanity. It is therefore not able to establish a true dialogue with other cultures, in which the religious dimension is strongly present, besides not being able to respond to the fundamental questions on the sense and direction of our life. Therefore, this culture is marked by a deep privation, but also by a great and poorly hidden need of hope. As I mentioned, however, Italy at the same time constitutes a Land favorable for Christian witness. Here, in fact, the Church is a lively reality -- and we see it! --, which conserves a capillary presence in the midst of people of every age and level. Christian traditions often continue to be rooted and to produce fruit, while a great effort of evangelization and catechesis is taking place, addressed particularly to the new generations, but now even more so to families. Besides, with growing clarity the insufficiency of a rationality closed in on itself and an over individualistic ethic is felt: in practice, the grave risk of detaching itself from the Christian roots of our society is sensed. This sensation, diffused in the Italian People, is expressly and strongly formulated by many important cultural figures, also among those who do not share, or at least who do not practice, our faith. The Church and Catholic Italians are called, therefore, to welcome this great opportunity, and above all to be aware of it. Consequently, our attitude must never be renunciatory or closed in on ourselves. Instead, we must keep alive, and if possible increase, our dynamism, trustingly open to new relationships, without wasting any energy that can contribute to the cultural and moral growth of Italy. It is up to us, in fact, not with our poor resources but with the strength that comes from the Holy Spirit, to give positive and convincing responses to the longings and questions of our people. If we can do it, the Church in Italy will render a great service not only to this Nation, but also to Europe and to the world, because the trap of secularism is present everywhere and the need for a faith lived in relation to the challenges of our time is likewise universal. Showing the "yes" of Faith Dear brothers and sisters, now we must ask ourselves: how, and on what foundations, can we accomplish such a task? In this Convention you have rightly held it indispensable to give concrete, practicable content to Christian witness, examining how it can be carried out and developed in each of the great areas of human experience. We will therefore be helped by not losing sight in our pastoral activity of the link between faith and daily life, between the Gospel proposition and the preoccupations and aspirations that most people have at heart. Thus, in these days you have reflected on the affective life and on the family, on work and on holidays, on education and the culture, on situations of poverty and illness, on the duties and responsibilities of social and political life. Above all, I would like to emphasize for my part how, through this multiform witness, that great "yes" must emerge which God, through Jesus Christ, has said to man and to his life, to human love, to our freedom and our intelligence; how, therefore, faith in the God with a human face brings joy to the world. Indeed, Christianity is open to all in cultures and society that is just, true and pure, to that which gladdens, consoles and strengthens our existence. St Paul in the Letter to the Philippians wrote: "Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things" (4:8). So, the disciples of Christ recognize and gladly welcome the authentic values of the culture of our time, such as scientific knowledge and technological advancement, human rights, religious freedom, democracy. They do not overlook or undervalue, however, that dangerous fragility of human nature which is a threat for man's advancement in every historical context; in particular, they do not neglect the interior tensions and contradictions of our age. Therefore, the work of evangelization is never a simple adaptation to culture, but it is always also a purification, a courageous break that leads to maturation and healing, an openness that brings to birth that "new creation" (II Cor 5:17: Gal 6:15) which is the fruit of the Holy Spirit. As I wrote in the Encyclical "Deus Caritas Est," at the origin of the Christian being -- and therefore at the origin of our witness as believers -- there is no ethical decision or great idea, but the encounter with the Person of Jesus Christ, "which gives life a new horizon and a decisive direction" (n. 1). The fruitfulness of this encounter is also manifest in a peculiar and creative manner in the actual human and cultural context, above all in relation to reason which has given life to modern science and to the related technologies. A fundamental characteristic of the latter is, in fact, the systematic employment of mathematical instruments to be able to work with nature to harness its immense energies for our service. Mathematics, as such, is a creation of our intelligence: the correspondence between its structures and the real structures of the universe -- which is the presupposition of all modern scientific and technological developments, already expressly formulated by Galileo Galilei with the famous affirmation that the book of nature is written in mathematical language -- arouses our admiration and raises a big question. It implies, in fact, that the universe itself is structured in an intelligent manner, such that a profound correspondence exists between our subjective reason and the objective reason in nature. It then becomes inevitable to ask oneself if there might not be a single original intelligence that is the common font of them both. Thus, precisely the reflection on the development of science brings us towards the creator Logos. The tendency to give irrationality, chance and necessity the primacy is overturned, also to lead our intelligence and our freedom back to it. Upon these bases it again becomes possible to enlarge the area of our rationality, to reopen it to the larger questions of the truth and the good, to link theology, philosophy and science between them in full respect for the methods proper to them and of their reciprocal autonomy, but also in the awareness of the intrinsic unity that holds them together. This is the task that is before us, a fascinating adventure that is worth our effort, to give a new thrust to the culture of our time and to restore the Christian faith to full citizenship in it. The "cultural project" of the Church in Italy, with this object in view, is without doubt a happy intuition and can make a very important contribution. The Human Person: Reason, Intelligence, Love The human person is not, on the other hand, only reason and intelligence, although they are constitutive elements. He bears within himself, written in the most profound depths of his being, the need for love, to be loved and in turn to love. Therefore, he questions himself and often feels lost before the harshness of life, the evil that exists in the world and that appears so strong and at the same time radically devoid of sense. Particularly in our age, notwithstanding all the progress made, evil has certainly not been overcome. Indeed, its power seems reinforced and all the attempts to hide it are quickly unveiled, as both daily experience and great historical events demonstrate. The recurring questions therefore return: can there be a safe space in our life for authentic love, and in the final analysis, whether the world is truly the work of God's wisdom. Here, much more than any human reason, the upsetting novelty of Biblical revelation comes to our aid: the Creator of Heaven and earth, the one God who is the source of every being, the sole Creator Logos, this creative reason knows how to love man personally, or rather, loves him passionately and wants to be loved in his turn. This creative reason, who at the same time loves, therefore gives life to a history of love with Israel, his people, and in this affair, in the face of the betrayal of the people, his love shows itself rich in inexhaustible fidelity and mercy. It is a love that forgives beyond all limits. In Jesus Christ such an attitude reaches an extreme, unheard-of and dramatic level: in him, in fact, God makes himself one of us, our brother in humanity, and what is more, sacrifices his life for us. Through death on the Cross, apparently the greatest evil in history, is brought about "that turning of God against himself in which he gives himself in order to raise man up and save him. This is love in its most radical form" ("Deus Caritas Est," n. 12), in which is made manifest what "God is love" means (I Jn 4:8), and one also understands how authentic love must be defined (cf. ibid., nn. 9-10, 12). Precisely because he truly loves us, God respects and saves our freedom. He does not counter the power of evil and sin with a greater power, but -- as our beloved Pope John Paul II told us in the Encyclical "Dives in Misericordia," and later in the book "Memory and Identity," his true spiritual testament -- he prefers to put a limit on his patience and his mercy, that limit which is, in fact, the suffering of God's Son. In this way our suffering is also transformed from within, appears in the dimension of love and contains a promise of salvation. Dear brothers and sisters, all this John Paul II not only thought, and even not only believed with an abstract faith: he understood it and lived it with a faith matured in suffering. Upon this road, as Church, we are called to follow him, in the way and in the measure that God sets for each one of us. Rightly, the Cross causes us fear, as it provoked fear and anguish in Jesus Christ (cf. Mk 14:33-36); but it is not a negation of life, of which in order to be happy it is necessary to rid oneself. It is rather the extreme "yes" of God to man, the supreme expression of his love and the source of full and perfect life. It therefore contains the most convincing invitation to follow Christ on the way of gift of self. Here, I would like to address a special affectionate thought to the suffering members of the Body of the Lord. In Italy, as in every part of the world, they complete what is lacking in the sufferings of Christ in their own flesh (cf. Col 1:24), and so they contribute in the most effective manner to everyone's salvation. They are the most convincing witnesses of the joy that comes from God and that gives strength to accept the cross in love and in perseverance. We know well that this choice of faith and of following Christ is never easy. Instead, it is always opposed and controversial. The Church remains, therefore, a "sign of contradiction" in the footsteps of her Master (cf. Lk 2:34), even in our time. But we do not lose heart because of this. On the contrary, we must always be ready to give a response ("apo-logia") to whoever asks us the reason ("logos") for our hope, as the First Letter of St Peter (3:15) invites us, which you have chosen very opportunely as a biblical guide for the itinerary of this Convention. We must answer "with gentleness and reverence", with a "clear conscience" (3:15-16), with that gentle power that comes from union with Christ. We must do it full time, on the level of thought and action, of personal behavior and public witness. The strong unity that was present in the Church of the first centuries between a faith that befriends intelligence and a life praxis characterized by reciprocal love and caring attention to the poor and suffering, made the great missionary expansion of Christianity in the Hellenistic-Roman world possible. So it also happened later, in the different cultural contexts and historical situations. This continues to be the high road for evangelization. May the Lord guide us to live this unity between truth and love in the conditions proper to our time, for the evangelization of Italy and of the world today. And so I come to an important and fundamental point: education. Education Basically, in order for the experience of Christian faith and love to be welcomed and lived and transmitted from one generation to the next, there is the fundamental and decisive question of the education of the person. The formation of his mind must be a concern, without neglecting his freedom and capacity to love. This is why recourse to the help of Grace is necessary. Only in this way can that risk for the fate of the human family be effectively opposed, which is represented by the imbalance between the very rapid growth of our technological power and the more laborious growth of our moral resources. A true education must awaken the courage to make definitive decisions, which today are considered a mortifying bind to our freedom. In reality, they are indispensable for growth and in order to achieve something great in life, in particular, to cause love to mature in all its beauty: therefore, to give consistency and meaning to freedom itself. From this solicitude for the human person and his formation comes our "no" to weak and deviant forms of love and to the counterfeiting of freedom, seen also in the reduction of reason to only what is calculable or manipulatable. In truth, these "nos" are rather "yeses" to authentic love, to the reality of man as he has been created by God. I want to express here my wholehearted appreciation for the great formative and educative work that the single Churches never tire of carrying out in Italy by their pastoral attention to the new generations and to families; thank you for this attention! Among the multiple forms of this commitment, I cannot but think of Catholic schools in particular, because in their regard there still exists, in some measure, antiquated prejudices which cause damaging delays, and are no longer justifiable, in recognizing their function and in permitting their concrete work. Witnesses of Charity Jesus told us that whatever we would have done to the least of the brethren we would have done it to him (cf. Mt 25:40). Therefore, the authenticity of our adherence to Christ is verified especially in the concrete love and solicitude for the weakest and poorest, those most threatened and in serious difficulty. The Church in Italy has a great tradition of closeness, help and solidarity towards the needy, the sick, the marginalized, which finds its highest expression in a wonderful succession of "Saints of charity". This tradition still continues today, and it deals with the many new forms of moral and material poverty through Caritas, volunteer organizations, the often hidden works of many parishes, religious communities, associations and groups, individual people moved by love of Christ and neighbor. What is more, the Church in Italy shows extraordinary solidarity towards the immense multitudes of poor on the earth. Therefore, it is very important that all these witnesses of charity always keep their specific profile aloft and alight, nourishing itself on humility and trust in the Lord, keeping itself free from ideological suggestions and party sympathies, and above all measuring its own vision on the vision of Christ. The practical work is important, therefore, but the personal sharing with the needy and with the suffering of one's neighbor counts even more. Thus, dear brothers and sisters, the Church's charity makes visible God's love in the world and so makes our faith in the Incarnate, Crucified and Risen God convincing. Civil and Political Responsibility of Catholics Your Convention has rightly considered the theme of citizenship, that is, the question of the civil and political responsibility of Catholics. Christ has come to save the real, concrete man who lives in history and in the community, and so Christianity and the Church have had a public dimension and value from the beginning. As I wrote in the Encyclical "Deus Caritas Est" (cf. nn. 28-29) on the relationship between religion and politics, Jesus Christ brought a substantial novelty, opening the way towards a more human, freer world through the reciprocal distinction and autonomy of the State and the Church, that is, between what belongs to Caesar and what belongs to God (cf. Mt 22:21). The very religious freedom that we hold as a universal value, particularly necessary in the world today, has its historical roots here. The Church, therefore, is not and does not intend to be a political agent. At the same time she has a profound interest in the good of the political community, whose soul is justice, and offers it her specific contribution at a double level. Indeed, Christian faith purifies reason and helps it to be better: as a result, with its social doctrine whose argument begins from what is conformed to the nature of every human being, the Church's contribution is to enable whatever is just to be effectively recognized and then also accomplished. To this end, moral and spiritual energies are clearly indispensable as they ensure that the demands of justice are put before personal interests, a social category or even a State. For the Church, here again, there is ample space to root these energies in the conscience, to nourish them and fortify them. The immediate duty to act in the political sphere to build a just order in society is not the Church's task as such, but that of the lay faithful, who work as citizens under their own responsibility. This is a duty of great importance to which Italian lay Christians are called to dedicate themselves with generosity and courage, illuminated by faith and by the Magisterium of the Church and animated by the charity of Christ. Special attention and extraordinary commitment are demanded today by those great challenges that endanger vast portions of the human family: war and terrorism, hunger and thirst, some terrible epidemics. But it is also necessary to face, with equal determination and clear policies the risks of political and legislative choices that contradict fundamental values and anthropological principles and ethics rooted in the nature of the human being, in particular, regarding the guardianship of human life in all its stages, from conception to natural death, and to the promotion of the family founded on marriage, avoiding the introduction in the public order of other forms of union that would contribute to destablizing it, obscuring its particular character and its irreplaceable role in society. The open and courageous testimony that the Church and Italian Catholics have given and are giving in this regard is a precious service to Italy, useful and stimulating also for many other nations. This commitment and this witness are certainly part of that great "yes" that as believers in Christ we say to man loved by God. To Be United to Christ Dear brothers and sisters, the duties and the responsibilities that this Ecclesial Convention is highlighting are certainly great and multiple. We are encouraged to keep ever in mind that we are not alone in carrying the burden. In fact, we support one another, and the Lord himself above all guides and sustains the fragile boat of the Church. Hence, we return to the point of departure: our being united in him is decisive, and therefore among ourselves, to be with him to be able to go out in his Name (cf. Mk 3:13-15). Thus, our true strength is to nourish ourselves on his Word and his Body, to unite ourselves to his offering for us, as we will do in the [Eucharistic] celebration this afternoon, adore him present in the Eucharist: in fact, adoration must precede our every activity and program, that it may render us truly free and that we may be given the criteria for our action. May the Virgin Mary, so loved and venerated in every part of Italy, precede and guide us in our union with Christ. In her we meet, pure and undeformed, the true essence of the Church, and so through her, we learn to know and love the mystery of the Church that lives in history, we deeply feel a part of it, and in our turn we become "ecclesial souls", we learn to resist that "internal secularization" that threatens the Church of our time, a consequence of the secularization process that has profoundly marked European civilization. Dear brothers and sisters, together we raise our humble but confident prayer to the Lord, that the Italian Catholic community, inserted in vital communion with the Church of every place and time and closely united to its own Bishops, may bring with renewed impetus to this beloved Nation, and to every corner of the earth, the joyful witness of the Risen Jesus, hope of Italy and of the world. [Translation issued by the Holy See] © Copyright 2006 -- Libreria Editrice Vaticana ZE06102801
БД: ncluding Taking Part Together "in the One Altar" VATICAN CITY, OCT. 30, 2006 (Zenit.org).- Benedict XVI spoke of the desire for closer ties with the Greek Orthodox Church when he gave an audience to the Catholic bishops of Greece. The bishops were on their five-yearly visit to Rome. Catholics constitute only 0.55% of Greece's population of 10.6 million. "The desire is great in all to take part together in the one altar on which is offered under the veil of the Sacrament the one Sacrifice of Christ," the Pope said today when addressing relations with the Orthodox. "We want to intensify prayer so that the day will come as soon as possible in which we will be able to break together the Bread and drink from the same Chalice in which the price of our salvation is deposited," he added. In this context, Benedict XVI hoped "that ever greater perspectives will be opened for a constructive dialogue between the Orthodox Church of Greece and the Catholic Church, and that common initiatives will multiply in a spiritual, cultural and practical order." The Pope sent greetings to Orthodox Archbishop Christodoulos of Athens and All Greece, "praying to the Lord to support him with the wide-ranging vision and prudence necessary to fulfill the arduous service that the Lord entrusted to him." Relations between the Greek Orthodox Church and the Holy See have progressed since Pope John Paul II visited Greece in May 2001 and was received by Archbishop Christodoulos, according to Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity. After greeting the Holy Synod of the Greek Orthodox Church, the Pope requested the Catholic bishops to offer their "effective collaboration to the Pontifical Council for Promoting Christian Unity and to the members of the Episcopal College of the Orthodox Church to foster further progress on the path of the longed for full unity." ZE06103003
БД: Juridically, It Is Now Considered a Private Entity VATICAN CITY, OCT. 30, 2006 (Zenit.org).- Benedict XVI took up the request of Catholic bishops of Greece to be able to have an "appropriate" juridical status in that country. The Pope formulated the request today in the wake of meetings with the prelates of that overwhelmingly Orthodox nation, in which Catholics comprise 0.55% of the population. "In the conversations I have had with you I have gathered your desire to have defined, on the part of the state, the right to have an appropriate and recognized juridical status," the Holy Father told an audience of Catholic bishops of Greece. The prelates were concluding their five-yearly visit to Rome. Taking into account the Orthodox majority, the Greek Constitution establishes a state license to build "places of prayer" and prohibits proselytism. Jewish and Islamic worship are recognized by the law as "semi-public," whereas the Catholic Church and other Christian denominations are recognized as private entities. The opening of a Catholic church requires permission from the local Orthodox bishop. Benedict XVI recalled that "a dialogue is taking place on the issue that does not see the Apostolic See as the first protagonist. It is, in fact, an internal matter to which, however, the Holy See pays much attention, as it desires an appropriate solution of the problems at stake." To find these solutions, "not only must one be based on the local legislation in force and on the European directives, but also on international law and the already consolidated practice of cordial and fruitful bilateral relations," the Pope observed. "In this field, in addition to dialogue, perseverance is necessary," he asserted. The Pontiff told the visiting bishops: "The Catholic Church does not seek any privilege, but only recognition of its own identity and mission, so that an effective contribution can be made to the well-being of the noble Greek people, of which you are a part. "With patience and in respect of legitimate procedures, and thanks to the commitment of all, the desired understanding will be attained." ZE06103004
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