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The World Seen From Rome
Daily dispatch - November 10, 2009
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VATICAN DOSSIER
- Pope: Give God to the World That's Forgotten Him
- Migrants a Resource, Nothing to Fear, Says Pope
- Vatican Considers Life on Other Planets
- Vatican Aide on Lessons of Fall of Berlin Wall
WORLD FEATURES
- Scholar: Religion Isn't Heart of Mideast Conflict
- US Bishops: Lawmakers Honored Obama's Promise
- Holy See: Religion Raises the Human Spirit
- Asian Bishops Honor New York Priest
LITURGY
DOCUMENTS
CLASSIFIED ADS
VATICAN DOSSIER
Pope: Give God to the World That's Forgotten Him
Urges Italian Bishops to Make Education a Priority
VATICAN CITY, NOV. 10, 2009 (Zenit.org).- Benedict XVI is telling Italian bishops that their biggest challenge today is "presenting God again" to a world that has forgotten about him.
The Pope affirmed this in a message to the prelates, who have gathered in Assisi for their 60th general assembly. The papal statement, made public today, was directed to Cardinal Angelo Bagnasco, president of the episcopal conference.
The Holy Father took up two main themes: the educational crisis and the ongoing Year for Priests, relating both of them to the new evangelization.
Regarding education, the Pontiff classified it as a challenge that "concerns all sectors of the Church and means that the great questions of the modern age must be faced with decision: the question concerning the nature of man and his dignity -- a decisive element in the complete formation of the person -- and the 'question of God' which seems ever more pressing in our own times."
Taking up his exhortation from last July in Aosta, Italy, he continued: "If our fundamental relationship with God is not living, if it is not lived, then none of our other relationships can take their correct form. [...] If we do without God, if God is absent, we lack the compass [...] to show us the path, the direction we must follow.
"God! We must bring the truth of God back into the world, make him known, make him present," the Holy Father declared.
And he urged the Italian bishops to "place the formation of new generations at the center of the attention and efforts of each one, according to each person's respective responsibilities."
"Education is a constitutive and permanent need in the life of the Church," the Pope affirmed.
Priests
Linked to the question of education, Benedict XVI highlighted the need to reinvigorate priestly ministry, saying, "In order for this to happen we [...] first and foremost and with all our being, must become living adoration, a gift that changes the world and restores it to God."
"This is the profound message of the Year for Priests," he added, "which is an extraordinary occasion to go the heart of the ordained ministry, redirecting toward a unity, in each priest, [his] identity and mission."
He recalled that the history of Italy "is also the history of a countless number of priests who bent over the wounds of a lost and suffering humanity, making of themselves an offering of salvation."
"I hope that you will be able to glean abundant fruits from this common prayer and meditation on the gift of the priesthood, flowing from the heart of Christ for the salvation of the world," the Pontiff added.
Funeral rites
Benedict XVI also mentioned the new Italian edition of the funeral rites.
"The funeral is an important moment in which to announce the Gospel of hope and to reveal the maternity of the Church," he said.
In a world that shuns the idea of death, or that reduces it to a spectacle or transforms it into a "right," the Pope observed that "it is the task of believers to shine the light of Christian revelation on that mystery."
The Pope affirmed this in a message to the prelates, who have gathered in Assisi for their 60th general assembly. The papal statement, made public today, was directed to Cardinal Angelo Bagnasco, president of the episcopal conference.
The Holy Father took up two main themes: the educational crisis and the ongoing Year for Priests, relating both of them to the new evangelization.
Regarding education, the Pontiff classified it as a challenge that "concerns all sectors of the Church and means that the great questions of the modern age must be faced with decision: the question concerning the nature of man and his dignity -- a decisive element in the complete formation of the person -- and the 'question of God' which seems ever more pressing in our own times."
Taking up his exhortation from last July in Aosta, Italy, he continued: "If our fundamental relationship with God is not living, if it is not lived, then none of our other relationships can take their correct form. [...] If we do without God, if God is absent, we lack the compass [...] to show us the path, the direction we must follow.
"God! We must bring the truth of God back into the world, make him known, make him present," the Holy Father declared.
And he urged the Italian bishops to "place the formation of new generations at the center of the attention and efforts of each one, according to each person's respective responsibilities."
"Education is a constitutive and permanent need in the life of the Church," the Pope affirmed.
Priests
Linked to the question of education, Benedict XVI highlighted the need to reinvigorate priestly ministry, saying, "In order for this to happen we [...] first and foremost and with all our being, must become living adoration, a gift that changes the world and restores it to God."
"This is the profound message of the Year for Priests," he added, "which is an extraordinary occasion to go the heart of the ordained ministry, redirecting toward a unity, in each priest, [his] identity and mission."
He recalled that the history of Italy "is also the history of a countless number of priests who bent over the wounds of a lost and suffering humanity, making of themselves an offering of salvation."
"I hope that you will be able to glean abundant fruits from this common prayer and meditation on the gift of the priesthood, flowing from the heart of Christ for the salvation of the world," the Pontiff added.
Funeral rites
Benedict XVI also mentioned the new Italian edition of the funeral rites.
"The funeral is an important moment in which to announce the Gospel of hope and to reveal the maternity of the Church," he said.
In a world that shuns the idea of death, or that reduces it to a spectacle or transforms it into a "right," the Pope observed that "it is the task of believers to shine the light of Christian revelation on that mystery."
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Migrants a Resource, Nothing to Fear, Says Pope
Calls Faithful to Open Their Hearts
VATICAN CITY, NOV. 10, 2009 (Zenit.org).- Migrants must not be regarded as a problem or people to fear, but rather a resource to be valued with a spirit of hospitality for the promotion of genuine development.
Benedict XVI stressed this Monday when he addressed participants in the 6th Congress for the Pastoral Care of Migrants and Refugees, which is considering migration in the context of globalization and the implementation of the instruction "Erga Migrantes Caritas Christi," five years after its release.
The conference has brought together some 300 people from 81 countries, among whom are cardinals, bishops, priests and laypersons, as well as fraternal delegates representing the Orthodox, Anglicans and Lutherans, and experts, academics and envoys of international organizations and ecclesial movements.
The Holy Father told the participants that in the present context, dominated by the world economic crisis and by a growing economic divide between poor and industrialized countries, "many migrants leave their country to escape from humanly unacceptable conditions of life, but without finding in other places the hospitality they expected."
True development
The Pontiff contended that "genuine development always has a solidary nature" and globalization "can be a propitious occasion to promote integral development, but only if cultural differences are accepted as occasions for meeting and dialogue, and if the unequal distribution of world resources sparks a new awareness of the necessary solidarity that must unite the human family."
Benedict XVI called for "adequate answers to the great social changes under way, taking into account that there cannot be effective development if the meeting between peoples, the dialogue between cultures and respect for legitimate differences are not fostered."
"Migrations are an invitation to perceive clearly the unity of the human family, and the values of acceptance, hospitality and love of neighbor," he added.
The Pope reminded the faithful of the Church's invitation to "open their hearts to migrants and their families, knowing that [...] they constitute a resource that must be valued at the proper time for humanity's journey and its genuine development."
In his opening address, Archbishop Antonio Vegliò, president of the pontifical council that organized the conference, explained that among its objectives is addressing the reality of departure, transit and arrival, which goes across society and Christian communities.
"The present movements of peoples make it necessary to further knowledge," he said, "on topics such as the fundamental unity of the human race, freedom of religion and worship, universal fraternity, the universal destiny of the goods of this world, the right to liberty of movement, the centrality of the human person and the protection of his fundamental rights everywhere, as well as the reunification of families, an education that respects the native culture of migrants and, finally, the responsibility of political leaders to find stable solutions, in the socioeconomic field, which do not oblige citizens to emigrate."
Benedict XVI stressed this Monday when he addressed participants in the 6th Congress for the Pastoral Care of Migrants and Refugees, which is considering migration in the context of globalization and the implementation of the instruction "Erga Migrantes Caritas Christi," five years after its release.
The conference has brought together some 300 people from 81 countries, among whom are cardinals, bishops, priests and laypersons, as well as fraternal delegates representing the Orthodox, Anglicans and Lutherans, and experts, academics and envoys of international organizations and ecclesial movements.
The Holy Father told the participants that in the present context, dominated by the world economic crisis and by a growing economic divide between poor and industrialized countries, "many migrants leave their country to escape from humanly unacceptable conditions of life, but without finding in other places the hospitality they expected."
True development
The Pontiff contended that "genuine development always has a solidary nature" and globalization "can be a propitious occasion to promote integral development, but only if cultural differences are accepted as occasions for meeting and dialogue, and if the unequal distribution of world resources sparks a new awareness of the necessary solidarity that must unite the human family."
Benedict XVI called for "adequate answers to the great social changes under way, taking into account that there cannot be effective development if the meeting between peoples, the dialogue between cultures and respect for legitimate differences are not fostered."
"Migrations are an invitation to perceive clearly the unity of the human family, and the values of acceptance, hospitality and love of neighbor," he added.
The Pope reminded the faithful of the Church's invitation to "open their hearts to migrants and their families, knowing that [...] they constitute a resource that must be valued at the proper time for humanity's journey and its genuine development."
In his opening address, Archbishop Antonio Vegliò, president of the pontifical council that organized the conference, explained that among its objectives is addressing the reality of departure, transit and arrival, which goes across society and Christian communities.
"The present movements of peoples make it necessary to further knowledge," he said, "on topics such as the fundamental unity of the human race, freedom of religion and worship, universal fraternity, the universal destiny of the goods of this world, the right to liberty of movement, the centrality of the human person and the protection of his fundamental rights everywhere, as well as the reunification of families, an education that respects the native culture of migrants and, finally, the responsibility of political leaders to find stable solutions, in the socioeconomic field, which do not oblige citizens to emigrate."
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Vatican Considers Life on Other Planets
Holy See Hosts Study on Astrobiology
VATICAN CITY, NOV. 10, 2009 (Zenit.org).- Both scientists and believers posit that life is a "special outcome" in a "vast and mostly inhospitable universe," and to study this common understanding, the Vatican brought together an interdisciplinary group of scholars to work on and study astrobiology.
The conclusions of the five-day work-study were presented today by a Jesuit priest and leading professors from Italy, France and the United States.
"Astrobiology is the study of life's relationship to the rest of the cosmos," one of the professors explained. "Its major themes include the origin of life and its precursor materials, the evolution of life on earth, and its future prospects on and off the earth."
The Pontifical Academy of Sciences and the Vatican Observatory hosted the study days. Presenting the conclusions today were Jesuit Father José Funes, director of the Vatican Observatory; Jonathan Lunine, professor at the department of physics in Rome's Tor Vergata University; Chris Impey, professor at the department of astronomy in the University of Arizona and the Steward Observatory, Tucson; and Athena Coustenis, professor at the "Observatoire de Paris-Meudon," in France.
Father Funes explained that the Vatican is involved in astrobiology because, although it is "an emerging field and still a developing subject, the questions of life's origins and of whether life exists elsewhere in the universe are very interesting and deserve serious consideration. These questions offer many philosophical and theological implications."
Hub of scholars
Lunine said the study days provided a "special opportunity" since it was interdisciplinary and gave scientists the chance "to spend an intensive week understanding how the work in their particular specialty might have an impact on, or be impacted by, that in other areas."
"Nowhere is this more evident than in the work being done on how life formed on the earth and evolved with the changing environment," he observed. "It is becoming clear that Earth’s climate has not been particularly stable over time, and major environmental crises have occurred that are documented in the geologic record.
"How life has responded to this, and what the implications might be for Earth-like planets around other stars with somewhat different histories, cuts across all the disciplines of astrobiology from astronomy, to planetary and geological sciences, to biology."
Self-image
Impey spoke of the possibilities of life outside of Earth.
"In the past 15 years, technological breakthroughs have led to the discovery of over 400 planets beyond the solar system," he explained, noting that the smallest of these is "not much more massive than the Earth."
"Meanwhile," the Arizona-based professor continued, "lab experiments have made progress in tracing the processes by which simple chemical ingredients might have evolved into cells about four billion years ago, and scientists have discovered life in surprisingly diverse, inhospitable environments on the Earth. It is plausibly estimated that there are hundreds of millions of habitable locations in the Milky Way, which is just one of billions of galaxies in the universe."
"We still only know of one planet with life: our own. But there is a palpable expectation that the universe harbors life and there is hope that the first discovery is only a few years away," the scholar suggested."
Impey acknowledged that making contact with an intelligent species in space would have profound implications for our self-image.
"It is appropriate that a meeting on this frontier topic is hosted by the Pontifical Academy of Sciences," he stated. "The motivations and methodologies might differ, but both science and religion posit life as a special outcome of a vast and mostly inhospitable universe. There is a rich middle ground for dialogue between the practitioners of astrobiology and those who seek to understand the meaning of our existence in a biological universe."
The conclusions of the five-day work-study were presented today by a Jesuit priest and leading professors from Italy, France and the United States.
"Astrobiology is the study of life's relationship to the rest of the cosmos," one of the professors explained. "Its major themes include the origin of life and its precursor materials, the evolution of life on earth, and its future prospects on and off the earth."
The Pontifical Academy of Sciences and the Vatican Observatory hosted the study days. Presenting the conclusions today were Jesuit Father José Funes, director of the Vatican Observatory; Jonathan Lunine, professor at the department of physics in Rome's Tor Vergata University; Chris Impey, professor at the department of astronomy in the University of Arizona and the Steward Observatory, Tucson; and Athena Coustenis, professor at the "Observatoire de Paris-Meudon," in France.
Father Funes explained that the Vatican is involved in astrobiology because, although it is "an emerging field and still a developing subject, the questions of life's origins and of whether life exists elsewhere in the universe are very interesting and deserve serious consideration. These questions offer many philosophical and theological implications."
Hub of scholars
Lunine said the study days provided a "special opportunity" since it was interdisciplinary and gave scientists the chance "to spend an intensive week understanding how the work in their particular specialty might have an impact on, or be impacted by, that in other areas."
"Nowhere is this more evident than in the work being done on how life formed on the earth and evolved with the changing environment," he observed. "It is becoming clear that Earth’s climate has not been particularly stable over time, and major environmental crises have occurred that are documented in the geologic record.
"How life has responded to this, and what the implications might be for Earth-like planets around other stars with somewhat different histories, cuts across all the disciplines of astrobiology from astronomy, to planetary and geological sciences, to biology."
Self-image
Impey spoke of the possibilities of life outside of Earth.
"In the past 15 years, technological breakthroughs have led to the discovery of over 400 planets beyond the solar system," he explained, noting that the smallest of these is "not much more massive than the Earth."
"Meanwhile," the Arizona-based professor continued, "lab experiments have made progress in tracing the processes by which simple chemical ingredients might have evolved into cells about four billion years ago, and scientists have discovered life in surprisingly diverse, inhospitable environments on the Earth. It is plausibly estimated that there are hundreds of millions of habitable locations in the Milky Way, which is just one of billions of galaxies in the universe."
"We still only know of one planet with life: our own. But there is a palpable expectation that the universe harbors life and there is hope that the first discovery is only a few years away," the scholar suggested."
Impey acknowledged that making contact with an intelligent species in space would have profound implications for our self-image.
"It is appropriate that a meeting on this frontier topic is hosted by the Pontifical Academy of Sciences," he stated. "The motivations and methodologies might differ, but both science and religion posit life as a special outcome of a vast and mostly inhospitable universe. There is a rich middle ground for dialogue between the practitioners of astrobiology and those who seek to understand the meaning of our existence in a biological universe."
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Vatican Aide on Lessons of Fall of Berlin Wall
Father Lombardi Reflects on 20th Anniversary
VATICAN CITY, NOV. 10, 2009 (Zenit.org).- Twenty years after the fall of the Berlin Wall, many have not yet understood the lesson of that historic event, says a Vatican spokesman.
Jesuit Father Federico Lombardi, director of the Vatican press office, reflected on the fall of the Berlin Wall and Pope John Paul II's role in it during the most recent edition of the Octava Dies program of the Vatican Television Center.
Holy See Press Office, analyzes John Paul II's role in that event which changed humanity's history on November 9, 1989.
"What a great celebration for the people in Berlin," the spokesman said recalling how on Nov. 9, 1989, the symbol of the Cold War collapsed. "How much astonishment and joy in the whole of Europe and in the world on seeing and seeing again those incredible images!
"For almost 20 years, anyone who tried to surmount it, fleeing to freedom, risked his life. Dozens and dozens of people died before the horrified gaze of witnesses passing by.
"They believed that the great prison protected by the Wall -- and to a greater extent by the Iron Curtain -- would still endure for many years."
"However, the aspirations for liberty and the intrinsic weaknesses of regimes founded on an ideology inimical to God and to the human person worked profoundly in the peoples of the East, preparing an historic collapse, without being accompanied -- a fortunate and rare event -- by much bloodshed," the Jesuit noted.
Father Lombardi continued by recalling "the role of the election and the person of John Paul II," and "of his trips to a Poland, which to a large extent remained faithfully Catholic, and of their consequences on the aspirations and the longing for freedom of his people and of neighboring peoples."
The Vatican spokesmen noted that when the Pontiff passed through the Brandenburg Gate in Berlin, "not only was Germany unified, but Europe was breathing with its two lungs, that of the East and of the West, and the Christian faith demonstrated that it had contributed once again to the union and civilization of the Continent, overcoming the cruel test of State atheism."
"It is good to recall this, when there is insistence on reducing the faith to the strictly private sphere," continued Father Lombardi, a few days after the decision of the European Court of Human Rights to prohibit the display of crucifixes in schools.
However, he concluded, "unfortunately, in the world other walls have been erected and are being erected. We will continue to be committed, hoping to celebrate also at the end their futility and collapse."
Jesuit Father Federico Lombardi, director of the Vatican press office, reflected on the fall of the Berlin Wall and Pope John Paul II's role in it during the most recent edition of the Octava Dies program of the Vatican Television Center.
Holy See Press Office, analyzes John Paul II's role in that event which changed humanity's history on November 9, 1989.
"What a great celebration for the people in Berlin," the spokesman said recalling how on Nov. 9, 1989, the symbol of the Cold War collapsed. "How much astonishment and joy in the whole of Europe and in the world on seeing and seeing again those incredible images!
"For almost 20 years, anyone who tried to surmount it, fleeing to freedom, risked his life. Dozens and dozens of people died before the horrified gaze of witnesses passing by.
"They believed that the great prison protected by the Wall -- and to a greater extent by the Iron Curtain -- would still endure for many years."
"However, the aspirations for liberty and the intrinsic weaknesses of regimes founded on an ideology inimical to God and to the human person worked profoundly in the peoples of the East, preparing an historic collapse, without being accompanied -- a fortunate and rare event -- by much bloodshed," the Jesuit noted.
Father Lombardi continued by recalling "the role of the election and the person of John Paul II," and "of his trips to a Poland, which to a large extent remained faithfully Catholic, and of their consequences on the aspirations and the longing for freedom of his people and of neighboring peoples."
The Vatican spokesmen noted that when the Pontiff passed through the Brandenburg Gate in Berlin, "not only was Germany unified, but Europe was breathing with its two lungs, that of the East and of the West, and the Christian faith demonstrated that it had contributed once again to the union and civilization of the Continent, overcoming the cruel test of State atheism."
"It is good to recall this, when there is insistence on reducing the faith to the strictly private sphere," continued Father Lombardi, a few days after the decision of the European Court of Human Rights to prohibit the display of crucifixes in schools.
However, he concluded, "unfortunately, in the world other walls have been erected and are being erected. We will continue to be committed, hoping to celebrate also at the end their futility and collapse."
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WORLD FEATURES
Scholar: Religion Isn't Heart of Mideast Conflict
Though Testimony of Christian Coexistence Is Key for Peace
By Mirko Testa
ROME, NOV. 10, 2009 (Zenit.org).- To solve the problems of the Palestinian-Israeli conflict, the economic, social and political tensions must be resolved, and the focus must be on communities that represent true peaceful coexistence beyond religious diversity.
This is the conviction of Gianluca Solera, administrator of the Egypt-based Anna Lindh Foundation, which is working for dialogue between the cultures of the Mediterranean.
Solera, a Catholic of remote Jewish origins, spent many years in Brussels as a political adviser of the European Parliament. Then he traveled to the Middle East in the summer of 2004 and stayed in the Palestinian Territories for two years studying Arabic at Bir Zeit University.
He subsequently recounted his experiences in the volume "Muri, Lacrime, Za'tar" (Walls, Tears, Za'tar), with a prologue by Archbihsop Michel Sabbah, retired Latin Patriarch of Jerusalem.
Solera spoke to ZENIT, pointing out some of the basic problems that affect the path to peace, such as the "process of theologization linked to the creation of the state of Israel" and the "great confusion between the cultural, spiritual and emotional plane and the religious, political and institutional plane that is consuming Israel from within."
Settling down
Jewish philosopher Martin Buber said in 1947 that the Arab-Israeli conflict is one of two peoples on the same land. In this connection, Solera explained, the problem of the Jewish settlements constitutes a serious obstacle to reconciliation between the two sides.
Solera explained that "there are settlers who go there expressly to fight and to sacrifice their life for the land of Israel."
In his opinion, the causes of this situation lie in a culture that is "fruit of the history of persecution of Jews, which has generated a permanent state of alert and a sort of collective obsession."
However, he says, this is not the norm but rather an expression of a minority. In fact, in his book, Solera speaks of groups who are effectively committed to integration and dialogue, such as the Rabbis for Human Rights Association, which in 2006 won the peace prize of the Niwano Foundation.
Borderless
Solera said that Jewish identity needs to be conceived as something larger than borders.
"If Jewish identity is reduced to a question of borders, it loses its nature," he said.
On the other hand, the author criticized recourse "to religious identity as the last resource to reinforce the battles of the nationalist movement, in a logic that takes God prisoner."
However, he specified, "we must be careful not to represent politically or in the media the Palestinian-Israeli question as a clash of civilizations."
Solera characterized this as a "very serious political and cultural error in the West, which creates the conditions for instability and generates tension within our society."
"The consequences could be devastating also for us, for our relations with the Arab world and for the stability of our own communities in the West. Thus we dig an even more profound chasm between the two shores of the Mediterranean," he lamented.
And he proposed: "The differences in terms of development, of democracy, of recognition of cultural rights, of dignity, which might exist between the Arab community and the West, are a factor of greater instability than the misunderstandings between being Muslim and being Christian.
"I believe that the policy of intercultural dialogue has no meaning if the tensions of a political, economic and social nature are not addressed first."
For Solera, "to take refuge in cultural and religious identity is a by-product of the incapacity to address these crucial questions."
"Hence, we must de-activate the bombs of diversity" because they constitute "the terrain on which fanaticism can put down roots and grow."
Peacemakers
It is in this context that Christians carry out a fundamental role "showing that there can be coexistence despite religious-cultural diversity," the author affirmed.
He pointed to Taybeh, formerly Ephraim, where Christ sought refuge with his disciples. There, there is a lively community which has opened its schools to Muslim children of the surrounding villages.
There, Catholic parishes have been created, and a residence for the elderly and a rehabilitation center for the handicapped without resources from Palestinian Territories or abroad.
"It is necessary to defend the communities that live in peaceful coexistence," Solera said. "But they must really be defended, through pilgrimages, visits, the twinning of parishes, through in-depth work between the faithful of the community.
"Christians must show that they are bearers of brotherhood beyond political expediencies."
ROME, NOV. 10, 2009 (Zenit.org).- To solve the problems of the Palestinian-Israeli conflict, the economic, social and political tensions must be resolved, and the focus must be on communities that represent true peaceful coexistence beyond religious diversity.
This is the conviction of Gianluca Solera, administrator of the Egypt-based Anna Lindh Foundation, which is working for dialogue between the cultures of the Mediterranean.
Solera, a Catholic of remote Jewish origins, spent many years in Brussels as a political adviser of the European Parliament. Then he traveled to the Middle East in the summer of 2004 and stayed in the Palestinian Territories for two years studying Arabic at Bir Zeit University.
He subsequently recounted his experiences in the volume "Muri, Lacrime, Za'tar" (Walls, Tears, Za'tar), with a prologue by Archbihsop Michel Sabbah, retired Latin Patriarch of Jerusalem.
Solera spoke to ZENIT, pointing out some of the basic problems that affect the path to peace, such as the "process of theologization linked to the creation of the state of Israel" and the "great confusion between the cultural, spiritual and emotional plane and the religious, political and institutional plane that is consuming Israel from within."
Settling down
Jewish philosopher Martin Buber said in 1947 that the Arab-Israeli conflict is one of two peoples on the same land. In this connection, Solera explained, the problem of the Jewish settlements constitutes a serious obstacle to reconciliation between the two sides.
Solera explained that "there are settlers who go there expressly to fight and to sacrifice their life for the land of Israel."
In his opinion, the causes of this situation lie in a culture that is "fruit of the history of persecution of Jews, which has generated a permanent state of alert and a sort of collective obsession."
However, he says, this is not the norm but rather an expression of a minority. In fact, in his book, Solera speaks of groups who are effectively committed to integration and dialogue, such as the Rabbis for Human Rights Association, which in 2006 won the peace prize of the Niwano Foundation.
Borderless
Solera said that Jewish identity needs to be conceived as something larger than borders.
"If Jewish identity is reduced to a question of borders, it loses its nature," he said.
On the other hand, the author criticized recourse "to religious identity as the last resource to reinforce the battles of the nationalist movement, in a logic that takes God prisoner."
However, he specified, "we must be careful not to represent politically or in the media the Palestinian-Israeli question as a clash of civilizations."
Solera characterized this as a "very serious political and cultural error in the West, which creates the conditions for instability and generates tension within our society."
"The consequences could be devastating also for us, for our relations with the Arab world and for the stability of our own communities in the West. Thus we dig an even more profound chasm between the two shores of the Mediterranean," he lamented.
And he proposed: "The differences in terms of development, of democracy, of recognition of cultural rights, of dignity, which might exist between the Arab community and the West, are a factor of greater instability than the misunderstandings between being Muslim and being Christian.
"I believe that the policy of intercultural dialogue has no meaning if the tensions of a political, economic and social nature are not addressed first."
For Solera, "to take refuge in cultural and religious identity is a by-product of the incapacity to address these crucial questions."
"Hence, we must de-activate the bombs of diversity" because they constitute "the terrain on which fanaticism can put down roots and grow."
Peacemakers
It is in this context that Christians carry out a fundamental role "showing that there can be coexistence despite religious-cultural diversity," the author affirmed.
He pointed to Taybeh, formerly Ephraim, where Christ sought refuge with his disciples. There, there is a lively community which has opened its schools to Muslim children of the surrounding villages.
There, Catholic parishes have been created, and a residence for the elderly and a rehabilitation center for the handicapped without resources from Palestinian Territories or abroad.
"It is necessary to defend the communities that live in peaceful coexistence," Solera said. "But they must really be defended, through pilgrimages, visits, the twinning of parishes, through in-depth work between the faithful of the community.
"Christians must show that they are bearers of brotherhood beyond political expediencies."
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US Bishops: Lawmakers Honored Obama's Promise
Stupak Amendment Finds Its Way Into Health Care Reform
WASHINGTON, D.C., NOV. 10, 2009 (Zenit.org).- The U.S. bishops are praising the decision of the House of Representatives to block federal funding of abortion in the current health care reform package, and are urging the Senate to do the same.
Cardinal Francis George of Chicago, president of the U.S. episcopal conference, issued a statement on behalf of the conference Monday that thanked the U.S. House of Representatives for honoring President Barack Obama's "commitment to the Congress and the nation that health care reform would not become a vehicle for expanding abortion funding or mandates."
The House of Representatives passed the health care reform bill Saturday, which aims to extend coverage to most Americans. Pro-life lawmakers added an amendment to the plan from Representative Bart Stupak that blocks federal tax dollars from being used to fund abortions.
The Senate has yet to debate the bill, but hopes to as early as next week.
In an urgent letter sent Friday, the bishops had urged the lawmakers to keep abortion funding out of health care reform, and to "ensure that needed health care reform legislation truly protects the life, dignity, health and consciences of all."
"In an essential step," Cardinal George stated today, "the House voted overwhelmingly to reaffirm the longstanding and widely supported precedent that no federal funds will be used to pay for elective abortions."
"We will work to persuade the Senate to follow the example of the House and include these critical safeguards in their version of health care reform legislation," he continued. "We also thank the members of the House who took this courageous and principled step to oppose measures that would force Americans to pay for the destruction of unborn children, and the Democratic leadership for allowing the Representatives to vote on this amendment that protects the common good."
"The conference will remain vigilant and involved," the cardinal assured, "throughout this entire process to assure that these essential provisions are maintained and included in the final legislation."
Cardinal George told the legislators that the Church remains "deeply concerned about other aspects of health care reform as the debate now moves to the Senate, especially as it affects the poor and vulnerable, and those at the beginning and end of life."
"We will continue to insist that health care reform legislation must protect conscience rights. We support measures to make health care more affordable for low-income people and the uninsured," he added. "We remain deeply concerned that immigrants be treated fairly and not lose the health care coverage that they now have."
Cardinal Francis George of Chicago, president of the U.S. episcopal conference, issued a statement on behalf of the conference Monday that thanked the U.S. House of Representatives for honoring President Barack Obama's "commitment to the Congress and the nation that health care reform would not become a vehicle for expanding abortion funding or mandates."
The House of Representatives passed the health care reform bill Saturday, which aims to extend coverage to most Americans. Pro-life lawmakers added an amendment to the plan from Representative Bart Stupak that blocks federal tax dollars from being used to fund abortions.
The Senate has yet to debate the bill, but hopes to as early as next week.
In an urgent letter sent Friday, the bishops had urged the lawmakers to keep abortion funding out of health care reform, and to "ensure that needed health care reform legislation truly protects the life, dignity, health and consciences of all."
"In an essential step," Cardinal George stated today, "the House voted overwhelmingly to reaffirm the longstanding and widely supported precedent that no federal funds will be used to pay for elective abortions."
"We will work to persuade the Senate to follow the example of the House and include these critical safeguards in their version of health care reform legislation," he continued. "We also thank the members of the House who took this courageous and principled step to oppose measures that would force Americans to pay for the destruction of unborn children, and the Democratic leadership for allowing the Representatives to vote on this amendment that protects the common good."
"The conference will remain vigilant and involved," the cardinal assured, "throughout this entire process to assure that these essential provisions are maintained and included in the final legislation."
Cardinal George told the legislators that the Church remains "deeply concerned about other aspects of health care reform as the debate now moves to the Senate, especially as it affects the poor and vulnerable, and those at the beginning and end of life."
"We will continue to insist that health care reform legislation must protect conscience rights. We support measures to make health care more affordable for low-income people and the uninsured," he added. "We remain deeply concerned that immigrants be treated fairly and not lose the health care coverage that they now have."
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Holy See: Religion Raises the Human Spirit
Addresses UN on the Essential Contribution of Faith
NEW YORK, NOV. 10, 2009 (Zenit.org).- Although religion in its true form serves the spiritual and transcendental dimension of the human person, leading to a host of positive outcomes, it is often manipulated by leaders, movements and ideologies to advance a different agenda.
Archbishop Celestino Migliore, permanent observer of the Holy See at the United Nations, said this today during the debate on the culture of peace of the 64th session of the U.N. General Assembly.The archbishop pointed out the key contribution of religions to peace and development: "The unique contribution of religions and the dialogue and cooperation among them lies in their 'raison d’être,' which is to serve the spiritual and transcendental dimension of human nature.
"They tend as well to raise the human spirit, protect life, empower the weak, translate ideals into action, purify institutions, contribute to resolving economic and non-economic inequalities, inspire their leaders to go beyond the normal call of duty, permit people to attain a fuller realization of their natural potential, and traverse situations of conflict through reconciliation, peace-building processes and the healing of memories scarred by injustice."
Nonetheless, Archbishop Migliore lamented, individual leaders, ideologies and national movements have often used religion to advance their own agendas. For this reason, he called for a "coherent vision of and appropriate approach to" the role of religions in the international community.
Noting the importance of interreligious dialogue, the archbishop recalled the contribution of the Catholic Church in reaching out to the various faiths. He highlighted the dialogue the Church has carried out with Jewish believers, Buddhists and Hindus, and most recently with Muslims.
"This engagement seeks to foster greater respect, understanding and cooperation among believers of various denominations, encourage the study of religions and promote the formation of persons dedicated to dialogue," he said. "This type of theological and spiritual dialogue requires that it be conducted by and among believers and adopt a proper methodology.
"At the same time, it offers the indispensable premise and basis for that much broader culture of dialogue and cooperation that different academic, political, economic and international institutions have launched in past decades."
The United Nations has also worked toward building a "culture of respect" among religions, acknowledged Archbishop Migliore, but he reminded the international body that its primary responsibility is to ensure religious freedom.
Religious freedom, the archbishop defined, is the "full respect for and promotion not only of the fundamental freedom of conscience, but also of the expression and practice of everybody’s religion, without restriction."
Nonetheless, he acknowledged that a fundamental goal of the United Nations is to "engage States as well as all segments of human society to recognize, respect and promote the dignity and rights of every person and each community in the world."
--- --- ---
On the Net:
Full text: www.zenit.org/article-27507?l=english
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Asian Bishops Honor New York Priest
Maryknoll Missionary Aided in Establishing Prelates' Federation
HONG KONG, NOV. 10, 2009 (Zenit.org).- Asian prelates are paying homage to Maryknoll Father Edward Francis Malone, who was instrumental in establishing the federation of Asian episcopal conferences. The priest died last Wednesday at age 84.
Father Malone helped develop the Federation of Asian Bishops’ Conferences (FABC) during his 33 years of service with the group. He served as the assistant general-secretary of the federation.
Edward Francis Malone was born in 1925 in New York City. He was ordained a priest in 1952 and was assigned to Maryknoll's Mission Region in Hong Kong in 1971. He was appointed assistant secretary-general of FABC the same year, till his retirement in 2004, at which time he went back to New York, where he died.
"Under his leadership, eight FABC general assemblies have been organized and celebrated in different parts of Asia," the federation said in an obituary. "Father Malone has inspired, animated and supported the different FABC offices and gave them freedom to develop pioneering programs for their apostolates. He was responsible for setting up the FABC structure, including the drafting and ratification of the FABC statutes and by-laws."
Tributes came from various conferences that form part of the FABC.
Archbishop Lawrence Saldanh, president of the Pakistani bishops, praised Father Malone as the "architect" of FABC.
Archbishop Murphy Pakiam, president of the bishops' conference of Malaysia, Singapore and Brunei, recalled Father Malone as "a great man who put FABC on solid footing both administratively and financially."
He "knew that warm conversations over a drink were important and so the ‘Happy Hour’ fellowship became a tradition of FABC gatherings," Archbishop Pakiam added.
Bishop Peter Kang, president of the Korean bishops, said that Father Malone had offered "his whole life as a missionary for the evangelization of Asia."
Father Malone had a doctorate degree in theology from the Angelicum. He edited more than 100 editions of "FABC Papers," which explore issues including theology, interreligious dialogue, social communication, the social apostolate of the Church in Asia, and the laity.
Father Malone helped develop the Federation of Asian Bishops’ Conferences (FABC) during his 33 years of service with the group. He served as the assistant general-secretary of the federation.
Edward Francis Malone was born in 1925 in New York City. He was ordained a priest in 1952 and was assigned to Maryknoll's Mission Region in Hong Kong in 1971. He was appointed assistant secretary-general of FABC the same year, till his retirement in 2004, at which time he went back to New York, where he died.
"Under his leadership, eight FABC general assemblies have been organized and celebrated in different parts of Asia," the federation said in an obituary. "Father Malone has inspired, animated and supported the different FABC offices and gave them freedom to develop pioneering programs for their apostolates. He was responsible for setting up the FABC structure, including the drafting and ratification of the FABC statutes and by-laws."
Tributes came from various conferences that form part of the FABC.
Archbishop Lawrence Saldanh, president of the Pakistani bishops, praised Father Malone as the "architect" of FABC.
Archbishop Murphy Pakiam, president of the bishops' conference of Malaysia, Singapore and Brunei, recalled Father Malone as "a great man who put FABC on solid footing both administratively and financially."
He "knew that warm conversations over a drink were important and so the ‘Happy Hour’ fellowship became a tradition of FABC gatherings," Archbishop Pakiam added.
Bishop Peter Kang, president of the Korean bishops, said that Father Malone had offered "his whole life as a missionary for the evangelization of Asia."
Father Malone had a doctorate degree in theology from the Angelicum. He edited more than 100 editions of "FABC Papers," which explore issues including theology, interreligious dialogue, social communication, the social apostolate of the Church in Asia, and the laity.
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LITURGY
Questionable Baptism
And More on Swine Flu
ROME, NOV. 10, 2009 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: I recently witnessed a baptism, and I am not certain if it was valid. During the baptism, the deacon grabbed the baby's father's hand and, while the deacon recited the baptismal formula ("Name, I baptize you in the name of the Father, and of the Son, and of the Holy Spirit"), he and the father both poured the water over the baby's head three times. I am the godmother of this child. I became concerned about the baptism before it took place, because when I and the parents participated in the preparation class, the deacon told us that in order to get other people involved in the baptism, he would have their baby's grandfather pour the water while he (the deacon) recited the baptismal formula. I was afraid that this change to the form of the sacrament might invalidate the baptism, so a couple of weeks before the baptism I asked the mother of the child to talk to the deacon and request that he himself pour the water and recite the words. The mother talked to the deacon a few days before the baptism, and the deacon insisted that it is OK for someone else to pour the water while he said the baptismal formula. The mother told me about this conversation on the day of the baptism. I, in turn, insisted that the deacon be the one to pour the water and recite the formula. In the end, as a kind of compromise, the deacon grabbed the child's father's hand and they poured the water together, while the deacon said the baptismal formula. I am wondering if the baptism of this child was valid since the form was changed. As the godmother, I feel like it is my obligation to ensure that this child was validly baptized. Also, would a baptism be valid if, in ordinary circumstances, a deacon/priest recited the formula while someone else pours the water, or vice versa? Along the same lines, can a person who has no arms or is unable to speak baptize a child? It seems to me that, in order for a baptism to be valid, the person administering the baptism must both pour the water three times and recite the valid baptismal formula. -- E.R., San Clemente, California
A: This is a very grave situation and I recommend that our reader inform the deacon's pastor and the local bishop as soon as possible. In this particular case, the fact that the deacon did pour the water upon the child's head while saying the words makes it probable that the baby was effectively baptized; but this is not absolutely certain and a conditional baptism might be warranted.
Since, however, it would appear that the aforementioned deacon frequently had someone else pour the water while he recited the words of baptism, then there are certainly a number of children who have been baptized invalidly, and it is necessary to do everything possible to trace them and administer proper baptism.
For the rite of baptism to be valid it is necessary that the person who performs the ablution be the same as the one saying the Trinitarian formula. It makes no sense whatsoever to say, "I baptize you" if in fact someone else is doing the baptism. ("Baptism" means to bathe or dip.)
Sadly, this is not the first time that the above erroneous practice has occurred. In another country the Holy See ordered that several years of baptisms be repeated, or, rather, carried out for the first time.
The Church requires certainty with regard to the validity of the sacraments, and it is never permitted to proceed on the basis of probable validity of either matter or form of the sacrament.
Thus, on Feb. 8, 2008, the Congregation for the Doctrine of the Faith addressed the related question of those ministers of baptism who changed the precise terms of the Trinitarian form of the sacrament. With the approval of the Holy Father it answered the following questions:
"First question: Whether the Baptism conferred with the formulas 'I baptize you in the name of the Creator, and of the Redeemer, and of the Sanctifier' and 'I baptize you in the name of the Creator, and of the Liberator, and of the Sustainer' is valid?
"Second question: Whether the persons baptized with those formulas have to be baptized in forma absoluta?
"RESPONSES
"To the first question: Negative.
"To the second question: Affirmative."
The expression forma absoluta means that the baptism is done without using any conditional phrases because there is no doubt that the original baptismal ceremony was invalid.
* * *
Follow-up: Guarding Against Swine Flu
Coinciding with our Oct. 27 piece on swine flu and the Mass, the Archdiocese of Boston published a series of directives, excerpts of which we report below. They may serve as models for other diocese facing similar situations:
"The Archdiocese of Boston Office of Worship, in consultation with local health authorities and the Archdiocesan Office of Risk Management, continues to encourage the clergy and faithful to observe necessary standard precautions to protect the health of others during this flu season, and especially with the risks related to H1N1 influenza. The best way to prevent the spread of contagious disease is to practice good hygiene.
"Rev. Jonathan Gaspar, Co-Director of the Office of Worship and Spiritual Life, said, 'Given the extraordinary precautions being taken across the nation to prevent the spread of the H1N1 influenza, the Archdiocese has instituted a series of steps to be followed for the time being during the celebration of the Mass. We thank our priests, deacons, religious and parishioners for their understanding and support of these directives, which aim to protect the health of our people.' [...]
"In addition to practicing good hygiene, the Cardinal directs the following for the celebration of the Sacred Liturgy and for flu prevention:
"-- The Holy Water fonts are to be drained, cleaned with a disinfecting soap, and re-filled with holy water on a regular basis. Please note that old holy water should be disposed of in the sacrarium.
"-- The distribution of the Precious Blood for the faithful is suspended, with the exception of those who must receive from the cup due to medical reasons. The faith of the Church teaches that Christ, whole and entire, is received even under only one species.
"-- The exchange of the Sign of Peace is to be offered without any physical contact. If the priest celebrant chooses to extend the invitation for the sign of peace, the faithful, instead of a handshake, may bow to the persons nearby.
"-- While the faithful retain the option of receiving Holy Communion on the tongue or in the hand, all ministers of Holy Communion are advised to distribute the consecrated hosts with care, being cautious not to touch the tongue or the hand of the communicant.
"-- Parishioners should be reminded that if they are ill or suspect they are ill with a contagious illness, they are not bound by the Sunday Mass obligation. They should remain at home and return to church when they are well.
"These directives are effective Saturday, October 31, 2009 and remain in effect until the cold and flu season has come to an end."
It is noteworthy that the archdiocese did not ban the reception of Communion on the tongue. Since these directives were made in consultation with local health authorities, it would appear that this usage is no more likely to spread infection than hand contact.
Some other readers asked if it was correct for the priest and extraordinary ministers of Holy Communion to disinfect their hands immediately before distributing Communion.
While such a practice is well meant, it is probably unnecessary and might be counterproductive by making some susceptible people queasy about approaching the altar. If such a precaution is deemed worthwhile, it is probably sufficient to do so in the sacristy just before Mass, especially if the above-mentioned measures outlined for the Boston Archdiocese are also carried out.
* * *
Readers may send questions to liturgy@zenit.org. Please put the word "Liturgy" in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the great number of questions that arrive.
Q: I recently witnessed a baptism, and I am not certain if it was valid. During the baptism, the deacon grabbed the baby's father's hand and, while the deacon recited the baptismal formula ("Name, I baptize you in the name of the Father, and of the Son, and of the Holy Spirit"), he and the father both poured the water over the baby's head three times. I am the godmother of this child. I became concerned about the baptism before it took place, because when I and the parents participated in the preparation class, the deacon told us that in order to get other people involved in the baptism, he would have their baby's grandfather pour the water while he (the deacon) recited the baptismal formula. I was afraid that this change to the form of the sacrament might invalidate the baptism, so a couple of weeks before the baptism I asked the mother of the child to talk to the deacon and request that he himself pour the water and recite the words. The mother talked to the deacon a few days before the baptism, and the deacon insisted that it is OK for someone else to pour the water while he said the baptismal formula. The mother told me about this conversation on the day of the baptism. I, in turn, insisted that the deacon be the one to pour the water and recite the formula. In the end, as a kind of compromise, the deacon grabbed the child's father's hand and they poured the water together, while the deacon said the baptismal formula. I am wondering if the baptism of this child was valid since the form was changed. As the godmother, I feel like it is my obligation to ensure that this child was validly baptized. Also, would a baptism be valid if, in ordinary circumstances, a deacon/priest recited the formula while someone else pours the water, or vice versa? Along the same lines, can a person who has no arms or is unable to speak baptize a child? It seems to me that, in order for a baptism to be valid, the person administering the baptism must both pour the water three times and recite the valid baptismal formula. -- E.R., San Clemente, California
A: This is a very grave situation and I recommend that our reader inform the deacon's pastor and the local bishop as soon as possible. In this particular case, the fact that the deacon did pour the water upon the child's head while saying the words makes it probable that the baby was effectively baptized; but this is not absolutely certain and a conditional baptism might be warranted.
Since, however, it would appear that the aforementioned deacon frequently had someone else pour the water while he recited the words of baptism, then there are certainly a number of children who have been baptized invalidly, and it is necessary to do everything possible to trace them and administer proper baptism.
For the rite of baptism to be valid it is necessary that the person who performs the ablution be the same as the one saying the Trinitarian formula. It makes no sense whatsoever to say, "I baptize you" if in fact someone else is doing the baptism. ("Baptism" means to bathe or dip.)
Sadly, this is not the first time that the above erroneous practice has occurred. In another country the Holy See ordered that several years of baptisms be repeated, or, rather, carried out for the first time.
The Church requires certainty with regard to the validity of the sacraments, and it is never permitted to proceed on the basis of probable validity of either matter or form of the sacrament.
Thus, on Feb. 8, 2008, the Congregation for the Doctrine of the Faith addressed the related question of those ministers of baptism who changed the precise terms of the Trinitarian form of the sacrament. With the approval of the Holy Father it answered the following questions:
"First question: Whether the Baptism conferred with the formulas 'I baptize you in the name of the Creator, and of the Redeemer, and of the Sanctifier' and 'I baptize you in the name of the Creator, and of the Liberator, and of the Sustainer' is valid?
"Second question: Whether the persons baptized with those formulas have to be baptized in forma absoluta?
"RESPONSES
"To the first question: Negative.
"To the second question: Affirmative."
The expression forma absoluta means that the baptism is done without using any conditional phrases because there is no doubt that the original baptismal ceremony was invalid.
* * *
Follow-up: Guarding Against Swine Flu
Coinciding with our Oct. 27 piece on swine flu and the Mass, the Archdiocese of Boston published a series of directives, excerpts of which we report below. They may serve as models for other diocese facing similar situations:
"The Archdiocese of Boston Office of Worship, in consultation with local health authorities and the Archdiocesan Office of Risk Management, continues to encourage the clergy and faithful to observe necessary standard precautions to protect the health of others during this flu season, and especially with the risks related to H1N1 influenza. The best way to prevent the spread of contagious disease is to practice good hygiene.
"Rev. Jonathan Gaspar, Co-Director of the Office of Worship and Spiritual Life, said, 'Given the extraordinary precautions being taken across the nation to prevent the spread of the H1N1 influenza, the Archdiocese has instituted a series of steps to be followed for the time being during the celebration of the Mass. We thank our priests, deacons, religious and parishioners for their understanding and support of these directives, which aim to protect the health of our people.' [...]
"In addition to practicing good hygiene, the Cardinal directs the following for the celebration of the Sacred Liturgy and for flu prevention:
"-- The Holy Water fonts are to be drained, cleaned with a disinfecting soap, and re-filled with holy water on a regular basis. Please note that old holy water should be disposed of in the sacrarium.
"-- The distribution of the Precious Blood for the faithful is suspended, with the exception of those who must receive from the cup due to medical reasons. The faith of the Church teaches that Christ, whole and entire, is received even under only one species.
"-- The exchange of the Sign of Peace is to be offered without any physical contact. If the priest celebrant chooses to extend the invitation for the sign of peace, the faithful, instead of a handshake, may bow to the persons nearby.
"-- While the faithful retain the option of receiving Holy Communion on the tongue or in the hand, all ministers of Holy Communion are advised to distribute the consecrated hosts with care, being cautious not to touch the tongue or the hand of the communicant.
"-- Parishioners should be reminded that if they are ill or suspect they are ill with a contagious illness, they are not bound by the Sunday Mass obligation. They should remain at home and return to church when they are well.
"These directives are effective Saturday, October 31, 2009 and remain in effect until the cold and flu season has come to an end."
It is noteworthy that the archdiocese did not ban the reception of Communion on the tongue. Since these directives were made in consultation with local health authorities, it would appear that this usage is no more likely to spread infection than hand contact.
Some other readers asked if it was correct for the priest and extraordinary ministers of Holy Communion to disinfect their hands immediately before distributing Communion.
While such a practice is well meant, it is probably unnecessary and might be counterproductive by making some susceptible people queasy about approaching the altar. If such a precaution is deemed worthwhile, it is probably sufficient to do so in the sacristy just before Mass, especially if the above-mentioned measures outlined for the Boston Archdiocese are also carried out.
* * *
Readers may send questions to liturgy@zenit.org. Please put the word "Liturgy" in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the great number of questions that arrive.
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DOCUMENTS
Holy See on Culture of Peace
"Promote the Formation of Persons Dedicated to Dialogue"
NEW YORK, NOV. 10, 2009 (Zenit.org).- Here is the statement Archbishop Celestino Migliore, permanent observer of the Holy See at the United Nations, delivered today on the culture of peace before the 64th session of the U.N. General Assembly.
* * *
Mr. President,
At the outset, my delegation would like to congratulate the Secretary General for his report highlighting the activities carried out by key United Nations entities involved in the field of interreligious and intercultural dialogue.
The question of religion and the contribution of religions to peace and development have resurfaced in the United Nations in recent years because they have become urgent and inevitable in the opinion of the world. A century and a half ago, at the beginning of the industrial revolution, religion was described as the "opium of the people", today, in the context of globalization, it is increasingly regarded as the "vitamin of the poor".
The unique contribution of religions and the dialogue and cooperation among them lies in their raison d’être which is to serve the spiritual and transcendental dimension of human nature. They tend as well to raise the human spirit, protect life, empower the weak, translate ideals into action, purify institutions, contribute to resolving economic and non-economic inequalities, inspire their leaders to go beyond the normal call of duty, permit people to attain a fuller realization of their natural potential, and traverse situations of conflict through reconciliation, peace-building processes and the healing of memories scarred by injustice.
It is well known that throughout history individuals and leaders have manipulated religions. Likewise, ideological and nationalistic movements have taken religious differences as an opportunity to garner support for their own causes. Recently, the manipulation and misuse of religion for political purposes have given rise to debates and deliberations at the United Nations on the theme, placing it in the context of human rights.
Indeed, the debate within the UN on the role of religions has unfolded for quite some time now and the need for a coherent vision of and appropriate approach to this phenomenon is deeply felt. My delegation would like to offer some considerations on the matter with a view to contributing to a suitable and effective interaction of religion and religions with the United Nations’ goals and activities.
Interreligious or interfaith dialogue aiming at investigating the theological and spiritual foundations of different religions in view of mutual understanding and cooperation is becoming more and more an imperative, a conviction and an effective endeavor among many religions.
I am pleased to call to mind here the leadership taken by the Catholic Church, some forty years ago, with the promulgation of the conciliar document Nostra Aetate, in reaching out to other religious traditions. Today, many Christian denominations and other religions are engaged in dialogue with programs of their own and in this way have continued to make progress in greater understanding among each other. In this regard, the Holy See has implemented a number of initiatives to promote dialogue among Christian denominations, with Jewish believers, Buddhists and Hindus. A Council on Interreligious Dialogue was set up more than forty years ago and more recently a first-of-its-kind initiative with the representatives of the 138 Muslim signatories of the document, A Common Word Between Us and You. This engagement seeks to foster greater respect, understanding and cooperation among believers of various denominations, encourage the study of religions and promote the formation of persons dedicated to dialogue.
This type of theological and spiritual dialogue requires that it be conducted by and among believers and adopt a proper methodology. At the same time, it offers the indispensable premise and basis for that much broader culture of dialogue and cooperation that different academic, political, economic and international institutions have launched in past decades.
Recent social and political events have renewed the engagement of the United Nations to integrate its reflection and action on affirming a culture of respect with a specific concern for interreligious understanding. The protagonists of this dialogue are member States in their interaction with civil society. Their approach and methodology stem from the very mission and purpose of the United Nations.
However, having in mind the spirit and the word of the UN Charter as well as core juridical instruments, it is safe to say that the United Nations’ specific and primary responsibility vis-à-vis religion is to debate, elucidate and help States to fully ensure, at all levels, the implementation of the right to religious freedom as affirmed in the relevant UN documents which include full respect for and promotion not only of the fundamental freedom of conscience but also of the expression and practice of everybody’s religion, without restriction.
Indeed, the United Nations' ultimate goal and achievement in pursuing interreligious understanding and cooperation is to be able to engage States as well as all segments of human society to recognize, respect and promote the dignity and rights of every person and each community in the world.
Thank you Mr. President.
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