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From the Vatican website, here is the text of the Post-Synodal Exhortation of Pope Benedict XVI, following the October 2010 Special Assembly for the Middle East of the Synod of Bishops, on the theme: The Catholic Church in the Middle East: Communion and
Witness.
POST-SYNODAL
APOSTOLIC EXHORTATIONECCLESIA IN MEDIO
ORIENTEOF HIS HOLINESS
POPE BENEDICT XVI
TO THE PATRIARCHS, BISHOPS,
CLERGY
CONSECRATED
PERSONS
AND THE LAY FAITHFUL
ON THE CHURCH IN THE MIDDLE
EAST:
COMMUNION AND WITNESS
INTRODUCTION
1. The Church in the Middle East, which from the dawn of Christian
faith has made her pilgrim way in those holy lands, today courageously continues
her witness, the fruit of a life of communion with God and neighbour.
Communion and Witness! This was the conviction which occasioned the
Special Assembly of the Synod of Bishops for the Middle East, which gathered
around the Successor of Peter from 10 to 24 October 2010 to discuss the theme,
“The Catholic Church in the Middle East: Communion and Witness. ‘Now the
company of those who believed were of one heart and one soul’” (Acts
4:32).
2. At the beginning of this third millennium, I wish to entrust
this conviction, which draws its strength from Jesus Christ, to the pastoral
concern of all the Pastors of the one, holy, catholic and apostolic Church, and
in a more particular way to my esteemed brothers the Patriarchs, Archbishops and
Bishops who together, in union with the Bishop of Rome, oversee the Catholic
Church in the Middle East. The natives of these lands include faithful of the
venerable Eastern Catholic Churches sui iuris: the patriarchal Church of
Alexandria of the Copts; the three patriarchal Churches of Antioch: Greek
Melkite, Syrian and Maronite; the patriarchal Church of Babylon of the Chaldeans
and that of Cilicia of the Armenians. Also living in the area are Bishops,
priests and lay faithful belonging to the Latin Church. Likewise present are
Indian priests and faithful from the Major Archbishoprics of Ernakulam-Angamaly
of the Syro-Malabars, and from Trivandrum of the Syro-Malankaras, as well as
priests and faithful of the Eastern Churches and the Latin Church in Asia and
Eastern Europe, and many members of the faithful from Ethiopia and Eritrea.
Together they bear witness to the unity of the faith amid the diversity of their
traditions. I wish also to entrust this conviction to all the priests, the men
and women religious, and the lay faithful of the Middle East, confident that it
will confirm the ministry or apostolate which each carries out in his or her
respective Church, in accordance with the charism bestowed by the Spirit for the
upbuilding of all.
3. In the context of the Christian faith, “communion is the very
life of God which is communicated in the Holy Spirit, through Jesus Christ”.[1] It is a gift of God which brings our freedom
into play and calls for our response. It is precisely because it is divine in
origin that communion has a universal extension. While it clearly engages
Christians by virtue of their shared apostolic faith, it remains no less open to
our Jewish and Muslim brothers and sisters, and to all those ordered in various
ways to the People of God. The Catholic Church in the Middle East is aware that
she will not be able fully to manifest this communion at the ecumenical and
interreligious level unless she has first revived it in herself, within each of
her Churches and among all her members: Patriarchs, Bishops, priests, religious,
consecrated persons and lay persons. Growth by individuals in the life of faith
and spiritual renewal within the Catholic Church will lead to the fullness of
the life of grace and theosis (divinization).[2] In this way, the Church’s witness will become all the more
convincing.
4. The example of the first community in Jerusalem can serve as a
model for renewing the present Christian community and making it a place of
communion for witness. The Acts of the Apostles give us a simple yet touching
early description of this community born on the day of Pentecost: a company of
believers who were of one heart and soul. From the beginning there was a
fundamental connection between faith in Jesus and ecclesial communion, as
becomes clear from the two interchangeable expressions: one heart and soul.
Communion is not the result of our own human efforts. It comes about, above all
else, by the power of the Holy Spirit, who creates in us the faith which works
through love (cf. Gal 5:6).
5. According to Acts, the unity of believers was seen in the fact
that “they devoted themselves to the Apostles’ teaching and fellowship, to the
breaking of the bread and the prayers” (2:42). The unity of believers was thus
nourished by the teaching of the Apostles (the proclamation of God’s word), to
which they responded with unanimous faith, by fraternal communion (the service
of charity), by the breaking of the bread (the Eucharist and the sacraments),
and by prayer, both personal and communal. It was on these four pillars that
communion and witness were based within the first community of believers. May
the Church which has lived uninterruptedly in the Middle East from apostolic
times to our own day find in the example of that community the resources needed
to keep fresh the memory and the apostolic vitality of her origins!
6. All who took part in the Synod assembly had an experience of
the unity which exists within the Catholic Church in a broad spectrum of
geographical, religious, cultural and sociopolitical contexts. The common faith
is practised and made admirably evident in the diversity of its theological,
spiritual, liturgical and canonical expressions. Like my Predecessors in the See
of Peter, I wish here to state once more my desire to ensure that “the rites of
the Eastern Churches, as the patrimony of the whole Church of Christ in which
shines forth the tradition coming down from the Apostles through the Fathers,
and which, in its variety, affirms the divine unity of the Catholic faith, are
observed and promoted conscientiously.”[3] I
likewise assure my Latin brothers and sisters of my affection and my concern for
their needs and necessities, in accordance with the commandment of charity which
presides over all, and the norms of law.
PART ONE
“We give thanks to God always for you all,
constantly
mentioning you in our prayers” (1 Th 1:2)
7. With these words of thanksgiving from Saint Paul, I greet the
Christians living in the Middle East and assure them of my fervent and continued
prayers. The Catholic Church, and with her the entire Christian community, keeps
them in mind and acknowledges with gratitude their noble and ancient
contribution to the building up of the Body of Christ. She thanks them for their
fidelity and assures them of her affection.
The context
8. It is moving for me to recall my journeys to the Middle East.
As a land especially chosen by God, it was the home of Patriarchs and Prophets.
It was the glorious setting for the Incarnation of the Messiah; it saw the
raising of the Saviour’s cross and witnessed the resurrection of the Redeemer
and the outpouring of the Holy Spirit. Traversed by the Apostles, saints and a
number of the Fathers of the Church, it was the crucible of the earliest
dogmatic formulations. Yet this blessed land and its peoples have tragically
experienced human upheavals. How many deaths have there been, how many lives
ravaged by human blindness, how many occasions of fear and humiliation! It would
seem that there is no end to the crime of Cain (cf. Gen 4:6-10 and 1
Jn 3:8-15) among the sons of Adam and Eve created in God’s image (cf. Gen
1:27). Adam’s transgression, reinforced by the sin of Cain, continues to
produce thorns and thistles (cf. Gen 3:18) even today. How sad it is to
see this blessed land suffer in its children who relentlessly tear one another
to pieces and die! Christians know that only Jesus, who passed through
sufferings and death in order to rise again, is capable of bringing salvation
and peace to all who dwell in your part of the world (cf. Acts 2:23-24,
32-33). Him alone, Christ, the Son of God, do we proclaim! Let us repent, then,
and be converted, “that sins may be blotted out, that times of refreshing may
come from the presence of the Lord” (Acts 3:19-20a).
9. For the sacred Scriptures, peace is not simply a pact or a
treaty which ensures a tranquil life, nor can its definition be reduced to the
mere absence of war. According to its Hebrew etymology, peace means being
complete and intact, restored to wholeness. It is the state of those who live in
harmony with God and with themselves, with others and with nature. Before
appearing outwardly, peace is interior. It is blessing. It is the yearning for a
reality. Peace is something so desirable that it has become a greeting in the
Middle East (cf. Jn 20:19; 1 Pet 5:14). Peace is justice (cf.
Is 32:17); Saint James in his Letter adds that “the harvest of
righteousness is sown in peace by those who make peace” (3:18). The struggle of
the Prophets and the reflections of the Wisdom authors were inspired by the hope
of eschatological peace. It is towards this authentic peace in God that Christ
leads us. He alone is its gate (Jn 10:9). This is the sole gate that
Christians wish to enter.
10. Only by beginning with conversion to God, and by showing
forgiveness to those close at hand and in the wider community, will the just
respond to Christ’s invitation to become “children of God” (cf. Mt 5:9).
Only the meek will delight in boundless peace (cf. Ps 37:11). In offering
us a life of communion with God, Jesus creates true fraternity, not the
fraternity marred by sin.[4] “For he is our
peace, who has made us both one, and has broken down the dividing wall of
hostility” (Eph 2:14). Christians know that the earthly politics of
peace will only be effective if justice in God and justice among men and women
are its authentic basis, and if this same justice battles against the sin which
is at the origin of division. For this reason, the Church wishes to overcome
every difference of race, sex and social condition (cf. Gal 3:28 and
Col 3:11) in the knowledge that all are one in Christ, who is all in all.
This too is why the Church supports and encourages every peace initiative
throughout the world and particularly in the Middle East. She works unstintingly
and in a variety of ways to help people to live in peace, while also supporting
the international juridical framework which consolidates peace. The Holy See’s
positions on the different conflicts which tragically afflict the region and on
the status of Jerusalem and the holy places are well known.[5] Yet the Church does not lose sight of the fact that,
before all else, peace remains a fruit of the Spirit (cf. Gal 5:22), one
which must constantly be implored from God (cf. Mt 7:7-8).
The Christian and ecumenical life
11. It is in this restrictive, unstable and lately violence-prone
context that God has permitted his Church to grow. She lives there in a
remarkable variety of forms. Along with the Catholic Church, a great number of
venerable Churches and Ecclesial Communities of more recent date are present in
the Middle East. This mosaic demands a significant and continued effort to build
unity in respect for the riches of each, and thus to reaffirm the credibility of
the proclamation of the Gospel and Christian witness.[6] Unity is a gift of God which is born of the Spirit and
which must be cultivated with patient perseverance (cf. 1 Pet 3:8-9). We
know that it is tempting, whenever our divisions make themselves felt, to appeal
to purely human criteria, forgetting the sage counsel of Saint Paul (cf. 1
Cor 6:7-8). He entreats us: “Be eager to maintain the unity of the Spirit in
the bond of peace” (Eph 4:3). Faith is the centre and the fruit of true
ecumenism.[7] Faith itself must first be
deepened. Unity is born of constant prayer and the conversion which enables each
of us to live in accordance with the truth and in charity (cf. Eph
4:15-16). The Second
Vatican Council encouraged this “spiritual ecumenism” which is the soul of
true ecumenism.[8] The situation in the
Middle East is itself a pressing summons to holiness of life. The various
martyrologies are proof that saints and martyrs of every ecclesial community
have been – and certainly remain today – living witnesses of this untrammelled
unity in the glorified Christ, a foretaste of our “being gathered together” as a
people finally reconciled in him.[9] For this
reason, within the Catholic Church herself we need to consolidate the communion
which bears witness to the love of Christ.
12. On the basis of the indications set forth in the Ecumenical
Directory,[10] the Catholic faithful
can promote spiritual ecumenism in parishes, monasteries and convents, in
schools and universities, and in seminaries. Pastors should ensure that the
faithful come to see themselves as witnesses of communion in all areas of their
lives. Communion in this sense is certainly not confusion. Authentic witness
calls for acknowledgment and respect for others, a willingness to dialogue in
truth, patience as an expression of love, the simplicity and humility proper to
those who realize that they are sinners in the sight of God and their neighbour,
a capacity for forgiveness, reconciliation and purification of memory, at both
the personal and communal levels.
13. I encourage the efforts of theologians who work tirelessly for
unity, and I express my appreciation for the activities of local ecumenical
commissions at different levels and of the various communities which pray and
work for the goal of unity by promoting friendship and fraternity. In fidelity
to the Church’s origins and her living traditions, it is also important that all
speak with one voice in addressing the great moral questions dealing with the
truth about man, the family, sexuality, bioethics, freedom, justice and
peace.
14. An “ecumenism of service”, moreover, already exists in the
fields of charity and education between Christians of the different Churches and
Ecclesial Communities. The Middle East Council of Churches, to which the
Churches of the various Christian traditions in the region belong, offers a
promising setting for a dialogue which can develop in love and reciprocal
respect.
15. The Second
Vatican Council points out that, to be effective, the path of ecumenism
should be marked “by prayer above all, by example, by scrupulous fidelity to the
ancient traditions of the East, by better knowledge of one another, by working
together and by an understanding attitude towards persons and things”.[11] It would be most fitting for all to draw
closer to Christ himself. Jesus draws into unity those who believe in and love
him; he gives them the Spirit of his Father as well as Mary, his Mother (Jn
14:26;16:7 and 19:27). These two gifts, different in level, can be a
powerful source of help, one that merits greater attention on the part of
all.
16. Our common love for Christ, “who committed no sin; no guile
was found on his lips” (1 Pet 2:22) and the “close bonds”[12] which exist between the Catholic Church
and the Churches of the East not in full communion with her, are an urgent
summons to dialogue and unity. In a number of cases, Catholics are linked to the
Churches of the East not in full communion by reason of common religious
origins. For a renewed ecumenical pastoral outreach in view of common witness,
it is helpful to have a clear understanding of the Council’s openness to a
certain communicatio in sacris for the sacraments of Penance, the
Eucharist and the Anointing of the Sick;[13] this is not only possible but even to be commended in
some situations, in accordance with specific norms and with the approval of the
ecclesiastical authorities.[14] Marriages
between Catholics and Orthodox are numerous and call for particular ecumenical
attention.[15] I encourage Bishops and
Eparchs to apply, to the extent possible and wherever they exist, pastoral
agreements on the gradual implementation of a joint ecumenical pastoral
effort.
17. Ecumenical unity does not mean uniformity of traditions and
celebrations. To begin with, I am sure that with God’s help agreement can be
found for a common translation of the Lord’s Prayer, the Our Father, in the
local languages of the region, wherever necessary.[16] By praying together in the same words, Christians will
acknowledge their common roots in the one apostolic faith which is the basis of
our pursuit of full communion. Engaging together in a deeper study of the
Eastern and Latin Fathers, and of our respective spiritual traditions, could
prove greatly helpful to this end, in the correct application of the canonical
norms regulating this material.
18. I invite the Catholics of the Middle East to cultivate
relationships with the faithful of the different Ecclesial Communities present
in the region. Various joint initiatives are possible. Common Bible study and a
wider diffusion of the Bible could, for example, initiate this process.
Particularly fruitful forms of cooperation in the area of charitable activities
and the promotion of the values of human life, justice and peace could also be
developed or expanded. All this will contribute to greater mutual knowledge and
the creation of a climate of esteem; these are indispensable conditions for
promoting fraternity.
Interreligious dialogue
19. The Church’s universal nature and vocation require that she
engage in dialogue with the members of other religions. In the Middle East this
dialogue is based on the spiritual and historical bonds uniting Christians to
Jews and Muslims. It is a dialogue which is not primarily dictated by pragmatic
political or social considerations, but by underlying theological concerns which
have to do with faith. They are grounded in the sacred Scriptures and are
clearly defined in the Dogmatic Constitution on the Church Lumen
Gentium and in the Declaration on the Church’s Relation to Non-Christian
Religions Nostra
Aetate.[17] Jews, Christians and
Muslims alike believe in one God, the Creator of all men and women. May Jews,
Christians and Muslims rediscover one of God’s desires, that of the unity and
harmony of the human family. May Jews, Christians and Muslims find in other
believers brothers and sisters to be respected and loved, and in this way,
beginning in their own lands, give the beautiful witness of serenity and concord
between the children of Abraham. Rather than being exploited in endless
conflicts which are unjustifiable for authentic believers, the acknowledgment of
one God – if lived with a pure heart – can make a powerful contribution to peace
in the region and to respectful coexistence on the part of its peoples.
20. The bonds uniting Christians and Jews are many and they run
deep. They are anchored in a precious common spiritual heritage. There is of
course our faith in one God, the Creator, who reveals himself, offers his
unending friendship to mankind and out of love desires to redeem us. There is
also the Bible, much of which is common to both Jews and Christians. For both,
it is the word of God. Our common recourse to sacred Scripture draws us closer
to one another. Moreover, Jesus, a son of the Chosen People, was born, lived and
died a Jew (cf. Rom 9:4-5). Mary, his Mother, likewise invites us to
rediscover the Jewish roots of Christianity. These close bonds are a unique
treasure of which Christians are proud and for which they are indebted to the
Chosen People. The Jewishness of the Nazarene allows Christians to taste
joyfully the world of the Promise and resolutely introduces them into the faith
of the Chosen People, making them a part of that People. Yet the person and the
deepest identity of Jesus also divide them, for in him Christians recognize the
Messiah, the Son of God.
21. Christians ought to become more conscious of the depth of the
mystery of the Incarnation in order to love God with all their heart, with all
their soul and with all their might (cf. Dt 6:5). Christ, the Son of God,
became flesh in a people, a faith tradition and a culture which, if better
known, can only enrich the understanding of the Christian faith. Christians have
come to this deeper understanding thanks to the death and resurrection of Christ
(cf. Lk 24:26). But they must always be aware of and grateful for their
roots. For the shoot grafted onto the ancient tree to take (cf. Rom
11:17-18), it needs the sap rising from the roots.
22. Relationships between the two communities of believers bear
the marks of history and human passion. Misunderstandings and reciprocal
distrust have abounded. Past persecutions, whether surreptitious or violent, are
inexcusable and greatly to be deplored. And yet, despite these tragic
situations, the interplay between both communities over the centuries proved so
fruitful that it contributed to the birth and expansion of the civilization and
culture commonly known as Judeo-Christian. It is as if these two worlds,
claiming to be different or opposed for various reasons, had decided to unite in
offering humanity a noble alloy. This relationship, which both unites and
separates Jews and Christians, ought to open both groups to a new sense of
responsibility for and with one another.[18] For both peoples have received the same blessing and the
eternal promises which enable them to advance trustingly towards fraternity.
23. The Catholic Church, in fidelity to the teachings of the Second
Vatican Council, looks with esteem to Muslims, who worship God above all by
prayer, almsgiving and fasting, revere Jesus as a prophet while not
acknowledging his divinity, and honour Mary, his Virgin Mother. We know that the
encounter of Islam and Christianity has often taken the form of doctrinal
controversy. Sadly, both sides have used doctrinal differences as a pretext for
justifying, in the name of religion, acts of intolerance, discrimination,
marginalization and even of persecution.[19]
24. Despite this fact, Christians live daily alongside Muslims in
the Middle East, where their presence is neither recent nor accidental, but has
a long history. As an integral part of the Middle East, Christians have
developed over the centuries a type of relationship with their surroundings
which can prove instructive. They have let themselves be challenged by Muslim
devotion and piety, and have continued, in accordance with their means and to
the extent possible, to live by and to promote the values of the Gospel in the
surrounding culture. The result has been a particular form of symbiosis. It is
proper, then, to acknowledge the contribution made by Jews, Christians and
Muslims in the formation of a rich culture proper to the Middle East.[20]
25. The Catholics of the Middle East, the majority of whom are
native citizens of their countries, have the duty and right to participate fully
in national life, working to build up their country. They should enjoy full
citizenship and not be treated as second-class citizens or believers. As in the
past when, as pioneers of the Arab Renaissance, they took full part in the
cultural, economic and scientific life of the different cultures of the region,
so too in our own day they wish to share with Muslims their experiences and to
make their specific contribution. It is because of Jesus that Christians are
sensitive to the dignity of the human person and to freedom of religion which is
its corollary. For love of God and humanity, thus honouring Christ’s two
natures, and with eternal life in view, Christians have built schools, hospitals
and institutions of every kind where all people are welcomed without
discrimination (cf. Mt 25:31ff.). For these reasons, Christians are
particularly concerned for the fundamental rights of the human person. It is
wrong to claim that these rights are only “Christian” human rights. They are
nothing less than the rights demanded by the dignity of each human person and
each citizen, whatever his or her origins, religious convictions and political
preferences.
26. Religious freedom is the pinnacle of all other freedoms. It is
a sacred and inalienable right. It includes on the individual and collective
levels the freedom to follow one’s conscience in religious matters and, at the
same time, freedom of worship. It includes the freedom to choose the religion
which one judges to be true and to manifest one’s beliefs in public.[21] It must be possible to profess and freely
manifest one’s religion and its symbols without endangering one’s life and
personal freedom. Religious freedom is rooted in the dignity of the person; it
safeguards moral freedom and fosters mutual respect. Jews, with their long
experience of often deadly assaults, know full well the benefits of religious
freedom. For their part, Muslims share with Christians the conviction that no
constraint in religious matters, much less the use of force, is permitted. Such
constraint, which can take multiple and insidious forms on the personal and
social, cultural, administrative and political levels, is contrary to God’s
will. It gives rise to political and religious exploitation, discrimination and
violence leading to death. God wants life, not death. He forbids all killing,
even of those who kill (cf. Gen 4:15-16; 9:5-6; Ex 20:13).
27. Religious tolerance exists in a number of countries, but it
does not have much effect since it remains limited in its field of action. There
is a need to move beyond tolerance to religious freedom. Taking this step does
not open the door to relativism, as some would maintain. It does not compromise
belief, but rather calls for a reconsideration of the relationship between man,
religion and God. It is not an attack on the “foundational truths” of belief,
since, despite human and religious divergences, a ray of truth shines on all men
and women.[22] We know very well that
truth, apart from God, does not exist as an autonomous reality. If it did, it
would be an idol. The truth cannot unfold except in an otherness open to God,
who wishes to reveal his own otherness in and through my human brothers and
sisters. Hence it is not fitting to state in an exclusive way: “I possess the
truth”. The truth is not possessed by anyone; it is always a gift which calls us
to undertake a journey of ever closer assimilation to truth. Truth can only be
known and experienced in freedom; for this reason we cannot impose truth on
others; truth is disclosed only in an encounter of love.
28. The attention of the whole world is fixed on the Middle East
as it seeks its path. May this region demonstrate that coexistence is not a
utopia, and that distrust and prejudice are not a foregone conclusion. Religions
can join one another in service to the common good and contribute to the
development of each person and the building of society. The Christians of the
Middle East have experienced for centuries the dialogue between Islam and
Christianity. For them it means the dialogue of and in daily life. They know its
rich possibilities and its limitations. They have also experienced the more
recent dialogue between Judaism and Christianity. For some time now, bilateral
and trilateral dialogues have taken place between Jewish, Muslim and Christian
intellectuals or theologians. These offer fruitful opportunities for encounter
and the study of various issues, and they ought to be supported. An effective
contribution in this regard is made by all those Catholic institutions or
centres for the study of philosophy, theology and other disciplines which have
long been present in the Middle East, and carry on their activity there in
sometimes difficult conditions. I express my appreciation to them and I
encourage them to continue their work as peacemakers, in the knowledge that
every effort made to overcome ignorance and to promote knowledge deserves to be
supported. God willing, the happy union of the dialogue of everyday life and the
dialogue of intellectuals or theologians will slowly but surely contribute to
improving relations between Jews and Christians, Jews and Muslims and Muslims
and Christians. This is my hope and the intention for which I pray.
Two new realities
29. Like the rest of the world, the Middle East is experiencing
two opposing trends: secularization, with its occasionally extreme consequences,
and a violent fundamentalism claiming to be based on religion. Some Middle
Eastern political and religious leaders, whatever their community, tend to look
with suspicion upon secularity (laïcité) as something intrinsically
atheistic or immoral. It is true that secularity sometimes reduces religion to a
purely private concern, seeing personal or family worship as unrelated to daily
life, ethics or one’s relationships with others. In its extreme and ideological
form, secularity becomes a secularism which denies citizens the right openly to
express their religion and claims that only the State can legislate on the
public form which religion may take. These theories are not new. Nor are they
confined to the West or to be confused with Christianity.
A healthy secularity, on the other hand, frees religion from the
encumbrance of politics, and allows politics to be enriched by the contribution
of religion, while maintaining the necessary distance, clear distinction and
indispensable collaboration between the two spheres. No society can develop in a
healthy way without embodying a spirit of mutual respect between politics and
religion, avoiding the constant temptation either to merge the two or to set
them at odds. The basis of a constructive relationship between politics and
religion is, first and foremost, human nature – a sound understanding of man –
and full respect for inalienable human rights. A sense of this correct
relationship should lead to the realization that relations between the spiritual
(religious) and the temporal (political) spheres should be marked by a kind of
unity in distinction, inasmuch as both are called, while remaining distinct, to
cooperate harmoniously in the service of the common good. This kind of healthy
secularity ensures that political activity does not manipulate religion, while
the practice of religion remains free from a politics of self-interest which at
times is barely compatible with, if not downright contrary to, religious belief.
For this reason, a healthy secularity, embodying unity in distinction, is
necessary and even vital for both spheres. The challenges raised by the
relationship of politics and religion can be met patiently and courageously
through a sound human and religious formation. Constant emphasis needs to be put
on the place of God in personal, family and civic life, and on the proper place
of men and women in God’s plan. Above all, greater prayer is required for this
intention.
30. Economic and political instability, a readiness on the part of
some to manipulate others, and a defective understanding of religion help open
the door to religious fundamentalism. This phenomenon afflicts all religious
communities, and denies their long-standing tradition of coexistence. It wants
to gain power, at times violently, over individual consciences, and over
religion itself, for political reasons. I appeal urgently to all Jewish,
Christian and Muslim religious leaders in the region to seek, by their example
and by their teaching, to do everything in their power to eliminate this menace
which indiscriminately and fatally affects believers of all religions. “To use
the revealed word, the Sacred Scriptures or the name of God to justify our
interests, our easy and convenient policies or our violence, is a very grave
fault”.[23]
Migrants
31. Life in the Middle East is rich in diversity, but all too
frequently restrictive and even violent. This affects all the inhabitants of the
region and every aspect of their lives. Christians, who frequently find
themselves in a delicate position, feel keenly, at times with weariness and
little hope, the negative consequences of these conflicts and uncertainties.
They experience frequent humiliation. They know from experience that they are
often the victims when trouble breaks out. After taking an active part for
centuries in the growth of their respective nations and helping to forge their
identity and prosperity, many Christians are now seeking more favourable
horizons and places of peace where their families will be able to live a
dignified and secure life, and spaces of freedom where they can express their
faith openly without fear of various constraints.[24] This is a heart-rending decision. It has a profound
impact on individuals, families and Churches. It dismembers nations and
contributes to the human, cultural and religious impoverishment of the Middle
East. A Middle East without Christians, or with only a few Christians, would no
longer be the Middle East, since Christians, together with other believers, are
part of the distinctive identity of the region. All are responsible before God
for one another. Thus it is important that politicians and religious leaders
appreciate this and avoid those policies or partisan strategies which would
result in a monochromatic Middle East that would be completely unreflective of
its rich human and historic reality.
32. The Pastors of the Eastern Catholic Churches sui iuris
realize with regret and concern that the numbers of their faithful are dwindling
in the traditional Patriarchal territories, and for some time now they have had
to develop a plan of pastoral care for emigrants.[25] I am certain that they are doing all in their power to
exhort the faithful to continue to hope, not to leave their homelands and not to
sell their possessions.[26] I ask them to
continue to show affection for their priests and faithful in the diaspora, and I
encourage them to stay in close contact with their families and Churches and
above all to remain steadfast in their faith in God through their religious
identity, built as it is upon venerable spiritual traditions.[27] By preserving this closeness to God and to their
respective Churches, and by cultivating a deep love of their Latin brothers and
sisters, they will greatly benefit the entire Catholic Church. I also exhort the
Church’s Pastors in those places where Eastern Catholics have settled to welcome
them with charity and fraternal esteem, to facilitate the bonds of communion
between emigrants and their Churches of origin, and to enable them to celebrate
in accordance with their own traditions and, wherever possible, to develop
pastoral and parish activities.[28]
33. The Latin Church in the Middle East, which has also seen a
dramatic decline in the number of its faithful, operates in different
circumstances and has to deal with a variety of new pastoral challenges. In
countries with strong economies, her Pastors have to respond to a massive influx
of workers coming from Africa, the Far East and the Indian sub-continent. These
groups, comprising many single men and women or entire families, face insecurity
on two fronts. They are aliens in the country where they work, and they
frequently experience discrimination and injustice. God has a special concern
for the foreigner, who thus deserves respect. The way we treat strangers will be
taken into account at the Last Judgement (cf. Mt 25:35, 43).[29]
34. These persons, downtrodden, at the mercy of others and unable
to defend themselves, bound by contracts which are more or less limited, or even
legal, are often the victims of violations of local laws and international
conventions. They also face powerful pressure and grave religious restrictions.
The task of their Pastors is both necessary and delicate. I encourage all the
Catholic faithful and all priests, to whatever Church they belong, to manifest
sincere communion and pastoral cooperation with the local Bishop, and I ask the
Bishops to show paternal understanding towards all the Eastern faithful. It is
by working together and above all by speaking with one voice that, in situations
like these, all will be able to live and celebrate their faith, enriched by the
diversity of spiritual traditions and remaining in contact with their Christian
communities of origin. I also invite the leaders of those countries which
receive these new groups to respect and defend their rights, and to allow them
freely to express their faith by promoting religious freedom and the
construction of places of worship. Religious freedom “could become the subject
of dialogue between Christians and Muslims, a dialogue whose urgency and
usefulness was reiterated by the Synod Fathers”.[30]
35. Some Catholics born in the Middle East, whether out of
necessity, weariness or despair, make the dramatic decision to abandon the land
of their ancestors, their family and their believing community. Others, full of
hope, choose to remain in their country and community. I encourage the latter to
reaffirm their praiseworthy commitment and to remain firm in the faith. Other
Catholics decide on a course at least as heartrending as that of their brothers
and sisters in the Middle East who emigrate; fleeing from unsure prospects in
the hope of building a better future, they choose to come to the countries of
the region in order to live and work. Native and immigrant Catholics together
constitute the current reality of Catholicism in the region.
36. As Pastor of the universal Church, I wish to say a word to all
the Catholics of the region, whether native or recently arrived, realizing that
in recent years their proportionate numbers have come closer together: for God
there is only one people and for believers only one faith! Strive to live in
unity and respect, and in fraternal communion with one another in mutual love
and esteem, so as to be credible witnesses to your faith in the death and
resurrection of Christ! God will hear your prayer, he will bless your way of
life and give you his Spirit to enable you to bear the burden of the day. For
“where the Spirit of the Lord is, there is freedom” (2 Cor 3:17). To
Christians who were experiencing similar situations Saint Peter wrote the
following words of exhortation which I willingly address to you: “Now who is
there to harm you, if you are zealous for what is right? … Have no fear of them,
nor be troubled, but in your hearts reverence Christ the Lord. Always be
prepared to make a defence to anyone who calls you to account for the hope that
is in you” (1 Pet 3:13-15).
PART TWO
“The company of those who believed were of
one heart
and one soul” (Acts 4:32)
37. The outward aspect of the nascent Christian community was
described in terms of spiritual qualities which express the Church’s
koinonia: those who believed were of one heart and one soul. This
phrase conveys the profound meaning of giving witness, which is the reflection
of an interior life both personal and communitarian. By letting itself be
inwardly knit together by divine grace, each particular Church can experience
anew the beauty of the first community of believers which was united in that
faith moved by charity that visibly characterizes the disciples of Christ (cf.
Jn 13:35). Koinonia brings consistency and coherence to witness,
and demands constant conversion. Conversion for its part brings communion to
perfection and in turn consolidates witness. “Without communion there can be no
witness: the life of communion is truly the great witness.”[31] Communion is a gift to be fully accepted by all and a
reality to be constantly built up anew. I invite all the members of the Churches
present in the Middle East, each in accordance with his or her vocation, to
consolidate communion, humbly and prayerfully, so that the unity for which
Christ prayed may be realized (cf. Jn 17:21).
38. The Catholic notion of the Church looks to the communion which
exists between the universal and the particular. There is a relationship of
mutual interiority between the universal Church and the particular Churches, and
this identifies and makes concrete the Church’s catholicity. The presence of the
whole in each of the parts gives each part an inner impulse towards
universality, an impulse that in one sense is manifested in the missionary
impulse of each of the Churches and, in another sense, in the sincere
recognition of the goodness of the other parts, which includes acting in
harmonious cooperation with them. The universal Church is a reality which
precedes the particular Churches, which are born in and through the universal
Church.[32] This truth is faithfully
reflected in Catholic teaching, especially that of the Second
Vatican Council.[33] It leads to an
understanding of the hierarchical dimension of ecclesial communion and allows
the rich and legitimate diversity of the particular Churches constantly to
develop within that unity in which particular gifts can become an authentic
source of enrichment for the universality of the Church. A renewed and lived
awareness of these basic principles of ecclesiology will allow for a rediscovery
of the distinctiveness and richness of Catholic identity in the lands of the
East.
Patriarchs
39. As Fathers and Heads of Churches sui iuris, the
Patriarchs are visible points of reference and watchful guardians of communion.
By nature and mission, they are men of communion, charged with tending the flock
of God (cf. 1 Pet 5:1-4), and servants of ecclesial unity. They exercise
a ministry which works through charity lived authentically at all levels:
between the Patriarchs themselves and between each Patriarch and the Bishops,
priests, consecrated persons and lay faithful under his jurisdiction.
40. Patriarchs, whose indefectible union with the Bishop of Rome
is rooted in the ecclesiastica communio which they request from the Pope
following their canonical election, show by this special bond the Church’s
universality and unity.[34] Their care
extends to all the disciples of Jesus Christ living in the patriarchal
territory. As a sign of communion in the service of witness, they should strive
to strengthen union and solidarity within the Council of Catholic Patriarchs of
the Middle East and the various patriarchal Synods, and recognize the need to
consult one another in matters of great importance for the Church prior to
taking a unified collegial action. For the credibility of their witness,
Patriarchs should seek righteousness, godliness, faith, love, steadfastness and
gentleness (cf. 1 Tim 6:11), and adopt a sober manner of life in
imitation of Christ, who became poor so that by his poverty we might become rich
(cf. 2 Cor 8:9). They should also take care to promote concrete
solidarity among the ecclesiastical jurisdictions through careful management of
personnel and the Church’s resources. This is part of their duties.[35] Following the example of Jesus, who
passed through towns and villages in the fulfilment of his mission (cf.
Mk 9:35), Patriarchs are to be zealous in making the required pastoral
visitations.[36] They ought to do so not
only as a means of exercising their right and duty of vigilance, but also as a
practical sign of fraternal and paternal charity towards the Bishops, priests
and lay faithful, and especially towards the poor, the sick and the outcast, and
those who suffer spiritually.
Bishops
41. By virtue of his ordination, a Bishop becomes both a member of
the College of Bishops and the pastor of a local community through his ministry
of teaching, preaching and governance. With the Patriarchs, Bishops are visible
signs of the unity in diversity which is proper to the Church as the Body whose
Head is Christ (cf. Eph 4:12-15). They were the first to be freely chosen
and sent forth to make disciples of all nations, teaching them to observe all
that the risen Lord commanded (cf. Mt 28:19-20).[37] Hence it is of vital importance that they themselves
hear God’s word and treasure it in their hearts. They must proclaim it with
courage, defending firmly the integrity and unity of the faith amid the
difficult situations which, sadly, are all too common in the Middle East.
42. To promote the life of communion and diakonia, it is
important for Bishops to strive constantly for their own personal renewal. This
interior vigilance demands “above all a life of prayer, self-denial, sacrifice
and listening to others; it also demands an exemplary life as apostles and
pastors based on simplicity, poverty and humility; finally it includes a
constant concern to defend truth, justice, sound morals and to protect the
weak”.[38] The greatly-desired renewal of
communities demands that Bishops show pastoral concern for all the baptized, and
in a particular way for their closest co-workers, the priests.[39]
43. Communion within each local Church is the primary basis of
communion between the Churches, which is constantly nourished by the word of God
and the sacraments, and by other forms of prayer. I encourage Bishops to show
concern for all the faithful present in their jurisdiction, regardless of their
social condition, nationality or Church of origin. They should shepherd the
flock entrusted to them and watch over them, “not domineering over those in
[their] charge, but being examples to the flock” (1 Pet 5:3). They should
show particular concern for those who do not regularly practise their faith and
those who for various reasons no longer practise the faith at all.[40] They should also strive to be Christ’s
loving presence among those who do not profess the Christian faith. By so doing,
they will promote unity among Christians themselves and solidarity between all
men and women created in the image of God (cf. Gen 1:27), the Father from
whom all things come and for whom we exist (cf. 1 Cor 8:6).
44. It is the duty of the Bishops to ensure that the temporal
goods of the Church are managed wisely, honestly and transparently in accordance
with the Code of Canons of the Eastern Churches or the Code of Canon Law of the
Latin Church. The Synod Fathers called for a serious audit of finances and
holdings in order to avoid any possible confusion between personal and Church
property.[41] The Apostle Paul calls the
servant of God a steward of the mysteries of God: “and it is required of
stewards that they be found trustworthy” (1 Cor 4:2). A steward
administers property that is not his and which, according to the Apostle, is
destined to a higher use, that of the mysteries of God (cf. Mt 19:28-30;
1 Pet 4:10). Such scrupulous and impartial management, called for by the
monastic founders – the true pillars of many of the Eastern Churches – should be
directed primarily to evangelization and charity. Bishops should see to it that
priests, who are their first co-workers, receive a just remuneration so that
they will not be distracted by temporal concerns but may devote themselves with
dignity to the things of God and to their pastoral mission. Those who help the
poor obtain heaven! Saint James insists on the respect due to the poor, their
importance and their true place in the community (cf. 1:9-11; 2:1-9). The
administration of the Church’s goods must therefore become a clear way of
proclaiming Jesus’ message of liberation: “The Spirit of the Lord is upon me,
because he has anointed me to preach good news to the poor. He has sent me to
proclaim release to the captives and recovery of sight to the blind, to set at
liberty those who are oppressed, to proclaim the acceptable year of the Lord”
(Lk 4:18-19). The faithful steward is the one who has understood that the
Lord alone is the pearl of great price (cf. Mt 13:45-46); he alone is our
true treasure (Mt 6:19-21; 13:44). May every Bishop be a clear example of
this to his priests, seminarians and faithful! Moreover, the alienation of
Church goods should adhere strictly to the relevant canonical norms and current
papal legislation.
Priests, deacons and seminarians
45. By his ordination the priest is configured to Christ and
becomes a close collaborator of the Patriarch and Bishop in whose threefold
munus he shares.[42] This itself
makes him a servant of communion; the fulfilment of this role demands that he
remain closely united to Christ and be zealous in charity and works of mercy
towards all. Thus he will be able to radiate that holiness to which all the
baptized are called. He will teach and encourage the People of God to build up
the civilization of evangelical love and unity. To this end he should renew and
confirm his flock in the life of faith by wisely passing on God’s word and the
Church’s Tradition and teaching, and by celebrating the sacraments.[43] The Eastern traditions are marked by
great insight into the practice of spiritual direction. May priests, deacons and
consecrated persons avail themselves of this practice and thereby open to the
faithful pathways to eternity.
46. Bearing witness to communion also requires a solid theological
and spiritual formation which in turn calls for ongoing intellectual and
spiritual renewal. Bishops should provide priests and deacons with the means
necessary to enable them to deepen their life of faith and thus benefit the
faithful, giving them “food in due season” (Ps 145[144]:15). The faithful
also rightly expect of them an example of unblemished conduct(cf. Phil
2:14-16).
47. Dear priests, I invite you to rediscover each day the
ontological dimension of Holy Orders, which inspires you to live the priesthood
as a source of sanctification for the baptized and for the betterment of every
man and woman. “Tend the flock of God that is your charge … not for shameful
gain, but eagerly” (1 Pet 5:2). Hold in high esteem the practice of
living and working together, when possible, as a ministerial team, whatever
difficulties this may entail (1 Pet 4:8-10); this will help you to esteem
and experience more fully priestly and pastoral communion at the local and
universal levels. Dear deacons, in communion with your Bishop and the priests,
serve the people of God in exercising your ministry in the specific
responsibilities entrusted to you.
48. Priestly celibacy is a priceless gift of God to his Church,
one which ought to be received with appreciation in East and West alike, for it
represents an ever timely prophetic sign. Mention must also be made of the
ministry of married priests, who are an ancient part of the Eastern tradition. I
would like to encourage those priests who, along with their families, are called
to holiness in the faithful exercise of their ministry and in sometimes
difficult living conditions. To all I repeat that the excellence of your
priestly life[44] will doubtless raise up
new vocations which you are called to cultivate.
49. The calling of the young Samuel (cf. 1 Sam 3:1-19)
teaches us that we need competent guides to assist us in discerning the will of
the Lord and in responding generously to his call. Hence the flowering of
vocations must be supported by a specific pastoral plan. It has to be sustained
by prayer in families, parishes, ecclesial movements and educational
institutions. Those who answer the Lord’s call need to experience growth in
specific centres of formation and be guided by suitable and exemplary formators,
who will train them in prayer, communion, witness and missionary awareness.
There should be appropriate programmes to deal with the spiritual, intellectual
and pastoral aspects of human life, while taking prudent account of differing
social contexts, origins and cultural and ecclesial backgrounds.[45]
50. Dear seminarians, a reed cannot grow where there is no water
(cf. Job 8:11); nor can you be true builders of communion and authentic
witnesses of faith without being deeply rooted in Christ, without constant
conversion to his word, without love of his Church and selfless love of
neighbour. Even today you are being called to live and build communion for the
sake of a courageous and blameless witness. The strengthening of God’s People in
faith will depend on the quality of your own witness. I ask you to grow in
openness to the cultural diversity of your Churches by coming to know other
languages and cultures with a view to your future mission. Be open likewise to
diversity in the Church and among all Christians, and to interreligious
dialogue. A careful reading of my Letter to Seminarians should be of help in
this regard.[46]
The consecrated life
51. Monasticism in its different forms was born in the Middle East
and gave rise to several of the Churches in the region.[47] Monks and nuns have devoted their lives to prayer,
sanctifying the day and night hours and bringing to their prayers the concerns
and needs of the Church and all mankind. May they be a constant reminder to
everyone of how important prayer is for the life of the Church and of each
member of the faithful. May monasteries also be places where the faithful can
find guidance in learning to pray!
52. The consecrated life, whether contemplative or apostolic, is a
deepening of the consecration received in Baptism. Men and women religious seek
to follow Christ more radically through the profession of the evangelical
counsels of obedience, chastity and poverty.[48] Their unreserved gift of self to the Lord and their
disinterested love for every individual are a form of witness to God and a real
sign of his love for the world. Lived as a precious gift of the Holy Spirit, the
consecrated life is an indispensable support for the Church’s life and pastoral
activity.[49] Religious communities will be
prophetic signs of communion in their Churches and throughout the world if they
are truly grounded in the word of God, fraternal communion and the witness of
service (cf. Acts 2:42). In the coenobitic life, each community or
monastery is meant to be a privileged setting for union with God and communion
with one’s neighbour. It is a place where consecrated persons learn each day to
start afresh from Christ[50] in order to be
faithful to their mission in prayer and recollection, and to be for all the
faithful a sign of the eternal life which has already begun here below (cf. 1
Pet 4:7).
53. I invite all of you who are called in the Middle East to
follow Christ in the religious life: let yourselves be seduced by the word of
God, as was the prophet Jeremiah, and hold that word in your heart like a
consuming fire (cf. Jer 20:7-9). It is the reason for existing, the
foundation and the ultimate and objective reference point of your consecration.
The word of God is truth. By obeying this word, you purify your souls so as to
love one another sincerely as brothers and sisters (cf. 1 Pet 1:22).
Whatever the canonical status of your religious institute, always be open to
cooperate, in a spirit of communion with the Bishop, in pastoral and missionary
activities. The religious life is one of personal devotion to Christ, the Head
of the Body (cf. Col 1:18; Eph 4:15) and it reflects the
indissoluble bond between Christ and his Church. Since this is so, support
families in their Christian vocation and encourage parishes to be open to the
various priestly and religious callings. This will serve to consolidate the life
of communion for the sake of witness within the local Church.[51] Never grow tired of responding to the appeals of the men
and women of our time, pointing out the right path and the profound meaning of
human life.
54. I would like to add a further consideration directed not only
to consecrated persons alone, but to all the members of Eastern Catholic
Churches. It concerns the evangelical counsels, which are particularly
characteristic of the monastic life, a form of religious life which played a
decisive role in the origins of numerous Churches sui iuris and continues
to do so in their life today. It seems to me that we ought to meditate long and
hard on the evangelical counsels: obedience, chastity and poverty, in order to
discover anew their beauty, the power of their witness and their pastoral
dimension. There can only be inner rebirth of the faithful, the believing
community and the whole Church, if each person, according to his or her
vocation, makes a determined and unequivocal return to the search for God
(quaerere Deum) which helps us to define and live authentically our
relationship to God, neighbour and self. This certainly concerns the Churches
sui iuris, and the Latin Church as well.
The laity
55. Through Baptism, the lay faithful are fully incorporated into
the Body of Christ and associated with the mission of the universal Church.[52] Their participation in the life and
internal activities of the Church is the perennial spiritual source enabling
them to reach beyond the confines of ecclesial structures. As apostles in the
world, they translate the Gospel, the doctrine and social teaching of the Church
into concrete actions.[53] Indeed,
“Christians as fully-fledged citizens can and must do their part with the spirit
of the Beatitudes, becoming builders of peace and apostles of reconciliation to
the benefit of all society.”[54]
56. Dear lay faithful, since temporal affairs are your proper
domain,[55] I encourage you to strengthen
the bonds of fraternity and cooperation that unite you with all people of good
will in pursuing the common good, sound administration of public funds, freedom
of religion and respect for the dignity of each person. Even when the Church’s
mission encounters obstacles in environments where the explicit proclamation of
the Gospel is hindered or not possible, “maintain good conduct among the
Gentiles, so that … they may see your good deeds and glorify God on the day of
visitation” (1 Pet 2:12). Be concerned to give an account of your faith
(cf. 1 Pet 3:15) by the consistency of your daily life and your
activity.[56] To make your witness truly
bear fruit (cf. Mt 7:16, 20), I urge you to overcome divisions and all
subjective interpretations of the Christian life. Take care not to separate that
life – with its values and its demands – from the life of your family or from
life in society, the workplace, the political and cultural spheres, since all
the many areas of the lay person’s life fall under God’s plan.[57] I invite you to be bold for the sake of Christ, in the
confidence that neither tribulation, nor anguish, nor persecution can separate
you from him (cf. Rom 8:35).
57. In the Middle East, lay people have long had fraternal and
lasting relationships with the Catholic faithful of the various patriarchal or
Latin Churches, and are used to attending one another’s places of worship,
especially when there is need. To this impressive reality, which demonstrates an
authentic experience of communion, one must add the fact that within a single
territory various ecclesial jurisdictions overlap in a beneficial way. In this
particular area, the Church in the Middle East sets an example for other local
Churches in the rest of the world. The Middle East is thus, in a certain sense,
a laboratory where the future of the Church is already being developed.
Exemplary as it is, this experience also needs to be constantly improved and
purified, as does the experience acquired locally in the field of ecumenism.
The family
58. The family, a divine institution founded on marriage as willed
by the Creator himself (cf. Gen 2:18-24; Mt 19:5), is nowadays
exposed to a number of threats. The Christian family in particular is faced more
than ever before with the issue of its deepest identity. The essential
properties of sacramental marriage – unity and indissolubility (cf. Mt
19:6) – and the Christian model of family, sexuality and love, are in our day,
if not called into question, at least misunderstood by some of the faithful.
There is a temptation to adopt models contrary to the Gospel, under the
influence of a certain contemporary culture that has spread throughout the
world. Conjugal love is part of the definitive covenant between God and his
people, fully sealed in the sacrifice of the cross. Its character as mutual
self-giving, even to the point of martyrdom, is clearly expressed in some of the
Eastern Churches, where each spouse receives the other as a “crown” during the
marriage ceremony, which is rightly called a “liturgy of coronation”. Conjugal
love is not a fleeting event, but the patient project of a lifetime. Called to
live a Christ-like love each day, the Christian family is a privileged
expression of the Church’s presence and mission in the world. As such, it needs
to be accompanied pastorally[58] and
supported in its problems and difficulties, especially in places where social,
familial and religious bearings tend to grow weak or to be lost.[59]
59. Christian families of the Middle East, I invite each of you to
be constantly reborn through the power of God’s word and the sacraments, so as
to become more fully a domestic Church which is a place of formation in faith
and prayer, a seedbed of vocations, the natural school of virtues and ethical
values, and the primary living cell of society. Always look to the Holy Family
of Nazareth,[60] which had the joy of
receiving life and demonstrating its piety by the observance of the Law and the
religious practices of the time (cf. Lk 2:22-24, 41). Look to this family
which knew anxiety when the child Jesus was lost, as well as the pain of
persecution, emigration and hard daily labour (cf. Mt 2:13ff.; Lk
2:41ff.). Help your children to grow in wisdom, in stature and in grace under
the watchful eye of God and of men (cf. Lk 2:52); teach them to trust the
Father, to imitate Christ, and to let themselves be guided by the Holy
Spirit.
60. After these brief reflections on the shared dignity and
vocation of man and woman in marriage, my thoughts turn in a particular way
towards women in the Middle East. The first creation account shows the essential
equality of men and women (cf. Gen 1:27-29). This equality was damaged by
the effects of sin (cf. Gen 3:16; Mt 19:4). Overcoming this
legacy, the fruit of sin, is the duty of every human person, whether man or
woman.[61] I want to assure all women that
the Catholic Church, in fidelity to God’s plan, works to advance women’s
personal dignity and equality with men in response to the wide variety of forms
of discrimination which they experience simply because they are women.[62] Such practices seriously harm the life of
communion and witness. They gravely offend not only women but, above all, God
the Creator. In recognition of their innate inclination to love and protect
human life, and paying tribute to their specific contribution to education,
healthcare, humanitarian work and the apostolic life, I believe that women
should play, and be allowed to play, a greater part in public and ecclesial
life.[63] In this way they will be able to
make their specific contribution to building a more fraternal society and a
Church whose beauty is ever more evident in the genuine communion existing among
the baptized.
61. In those unfortunate instances where litigation takes place
between men and women, especially regarding marital questions, the woman’s voice
must also be heard and taken into account with a respect equal to that shown
towards the man, in order to put an end to certain injustices. Here there needs
to be a more sound and fair implementation of Church law. The Church’s justice
must be exemplary at every level and in every field in which it is exercised. It
is absolutely vital to ensure that litigation on marital questions does not lead
to apostasy. Christians in the region must also have the opportunity to apply
their proper law in the area of marriage and in other areas without
restriction.
Young people and children
62. I greet with paternal solicitude all the children and young
people of the Church in the Middle East. My thoughts turn to the young who are
searching for long-term human and Christian direction for their lives. At the
same time I think of all those whose youth has been marked by a gradual move
away from the Church, leading them to abandon the practice of religion.
63. Dear young people, I encourage you to cultivate a true and
lasting friendship with Jesus (cf. Jn 15:13-15) through the power of
prayer. The firmer that friendship becomes, the better it will serve as a beacon
to protect you from youthful failings (cf. Ps 25:7). Personal prayer is
strengthened by frequent recourse to the sacraments, which make possible an
authentic encounter with God and with one’s brothers and sisters in the Church.
Do not be afraid or ashamed to bear witness to your friendship with Jesus among
your family and in public. In doing so, always be respectful towards other
believers, Jews and Muslims, with whom you share belief in God, the Creator of
heaven and earth, as well as lofty humane and spiritual ideals. Do not be afraid
or ashamed to be a Christian. Your relationship with Jesus will help you to
cooperate generously with your fellow citizens, whatever their religious
affiliation, so as to build the future of your countries on human dignity, which
is the source and foundation of freedom, and on equality and on peace in
justice. By loving Christ and his Church, you will come to discern wisely those
values in modern culture that will bring you fulfilment and those evils that
gradually poison your life. Try not to be seduced by materialism and by some
social networks whose indiscriminate use can lead to a distortion of genuine
human relations. The Church in the Middle East counts greatly on your prayer,
enthusiasm, creativity, know-how and deep commitment to serving Christ, the
Church, society and especially the other young people of your age.[64] Do not hesitate to take part in every
initiative that will help you to strengthen your faith and to respond to the
particular call that the Lord addresses to you. Do not hesitate to follow
Christ’s call by choosing priestly, religious or missionary life.
64. Dear children, need I remind you that, in your journey with
the Lord, particular honour is due to your parents (cf. Ex 20:12;
Dt 5:16)? They are your educators in faith. God has entrusted you to them
as a marvellous gift, for them to care for your health, your human and Christian
education, and your intellectual formation. For their part, parents, teachers
and guides, and the public institutions have a duty to respect the rights of
children from the moment of their conception.[65] As for you, dear children, learn how to obey God here
and now by obeying your parents, as the child Jesus did (cf. Lk 2:51).
Learn also to live the Christian life in your families, at school and elsewhere.
The Lord does not forget you (cf. Is 49:15). He is always at your side
and he wants you to walk with him by being responsible, courageous and kind (cf.
Tob 6:2). Bless the Lord God in everything, ask him to guide your steps
and to make your paths and plans prosper; always remember his commandments and
do not let them fade from your heart (cf. Tob 4:19).
65. Once again I would like to stress the education of children
and young people, which is a matter of the utmost importance. The Christian
family is the natural setting for children and young people to grow in faith,
their first school of catechesis. In these troubled times, educating a child or
a young person is not easy. This indispensable task is made all the more complex
by the particular socio-political and religious situation of the region. That is
why I want to assure parents of my support and my prayers. It is important that
children grow up in a united family that lives its faith simply and with
conviction. It is important for children and young people to see their parents
pray. It is important that they go with them to church, and that they see and
understand that their parents love God and wish to know him better. And it is
especially important that children and young people see their parents’ charity
towards those in need. In this way they will understand that it is good and
beautiful to love God; they will enjoy going to church and be proud to do so,
for they will have experienced personally that he is the solid rock on which
they can build their lives (cf. Mt 7:24-27; Lk 6:48). For those
children and young people who do not have this good fortune, my hope is that
they will find authentic witnesses on their journey through life, friends who
will help them to meet Christ and to discover the joy of following him.
PART THREE
“We proclaim … a crucified Christ …
the power and
the wisdom of God” (1 Cor 1:23-24)
66. Christian witness, the primary form of mission, is part of the
Church’s deepest vocation, in fidelity to the mandate received from the Lord
Jesus: “You shall be my witnesses in Jerusalem and in all Judea and Samaria and
to the end of the earth” (Acts 1:8). When she proclaims Christ
crucified and risen (cf. Acts 2:23-24), the Church becomes ever more
fully what she is already by nature and vocation: the sacrament of communion and
reconciliation with God and between men.[66] Communion and witness to Christ are thus two aspects of
a single reality: both draw from the same source, the Holy Trinity, and rest on
the same foundations: the word of God and the sacraments.
67. The word of God and the sacraments nourish and give
authenticity to other acts of divine worship and the devotional practices of
popular piety. Progress in the spiritual life entails an increase in charity and
leads naturally to witness. Before all else, the Christian is a witness. To be a
witness, however, calls not only for a Christian formation which imparts an
understanding of the truths of faith, but also for a life in harmony with that
faith, a life capable of responding to the expectations and needs of our
contemporaries.
The word of God, soul and source of communion and
witness
68. “They devoted themselves to the Apostles’ teaching”
(Acts 2:42). With these words Saint Luke makes the first community the
prototype of the apostolic Church, that is to say, one that is founded on the
Apostles chosen by Christ and on their teaching. The Church’s principal mission,
which she has received from Christ himself, is to preserve intact the deposit of
the apostolic faith (cf. 1 Tim 6:20), the foundation of her unity, while
proclaiming this faith to the whole world. The Apostles’ teaching brought out
the relationship of the Church to the Scriptures of the first Covenant, which
find their fulfilment in the person of Jesus Christ (cf. Lk
24:44-53).
69. Meditation on the mystery of the Church as communion and
witness, in the light of the Scriptures, that great book of the Covenant between
God and his people (cf. Ex 24:7), guides us to the knowledge of God; it
is a “light for our path” (Ps 119 [118]:105), “lest we stumble”
(Ps 121: 3).[67] May the Christian
faithful, as heirs of this covenant, always seek truth in the whole of the
divinely inspired Scriptures (cf. 2 Tim 3:16-17). The Bible is not a
historical curio, but “the work of the Holy Spirit, through which we can hear
the very voice of the Lord and know his presence in history”[68] – our human history.
70. The exegetical schools of Alexandria, Antioch, Edessa and
Nisibe contributed significantly to the Church’s understanding and dogmatic
formulation of the Christian mystery in the fourth and fifth centuries.[69] For this, the whole Church remains
indebted to them. The representatives of the various schools of textual
interpretation were agreed on the traditional principles of exegesis accepted by
the Churches of both East and West. The most important of these principles is
the conviction that Jesus Christ incarnates the intrinsic unity of the two
Testaments and consequently the unity of God’s saving plan in history (cf.
Mt 5:17). The disciples would only come to understand this unity after
the resurrection, once Jesus had been glorified (cf. Jn 12:16). A second
principle is fidelity to a typological reading of the Bible, whereby certain Old
Testament events are seen as a prefiguration (a type and figure) of realities in
the new Covenant in Jesus Christ, who is thus the hermeneutical key to the
entire Bible (cf. 1 Cor 15:22, 45-47; Heb 8:6-7). The Church’s
liturgical and spiritual writings bear witness to the continued validity of
these two principles of interpretation, which shape the ecclesial celebration of
the word of God and inspire Christian witness. The Second
Vatican Council went on to explain that the correct meaning of the sacred
texts is found by considering the content and unity of the whole of Scripture,
in the light of the living Tradition of the whole Church and the analogy of
faith.[70] For a truly ecclesial approach
to the Bible, it would be most helpful to read, both individually and in groups,
the Post-Synodal Apostolic Exhortation Verbum Domini.
71. The Christian presence in the biblical countries of the Middle
East is much more than a sociological factor or a mere cultural and economic
success story. By rediscovering its original inspiration and following in the
footsteps of those first disciples whom Jesus chose to be his companions and
whom he sent out to preach (cf. Mk 3:14), the Christian presence will
take on new vitality. If the word of God is to be the soul and foundation of the
Christian life, the Bible should be readily available within families; this will
favour daily reading and meditation on God’s word (lectio divina).
Suitable means must be found to establish a genuine biblical apostolate.
72. Modern communications media can prove an excellent means for
proclaiming the word of God and promoting reading and meditation on that word.
Simple and accessible ways of explaining the Bible will help to dispel
prejudices and mistaken ideas about the Bible which become the source of
needless and demeaning controversies.[71]
Here it would be wise to explain the necessary distinction between
inspiration and revelation, inasmuch as a lack of clarity about
these two concepts in the minds of many people leads to a false understanding of
the sacred texts, with consequences for the future of interreligious dialogue.
The media can also help to disseminate the teachings of the Church’s
magisterium.
73. To achieve these goals, it is important to support the means
of communication which presently exist and to work for the development of
suitable new structures. The training of specialized personnel in this sector,
so critical not only in the light of rapid technical advances but also because
of its pedagogical and ethical implications, is an increasingly urgent task,
especially in view of evangelization.
74. Nonetheless, for all the importance of a wise use of the
communications media, the latter can never take the place of meditating on the
word of God, personally appropriating its message, and drawing upon it in order
to respond to the questions of the faithful. This will lead in turn to a greater
familiarity with the Scriptures, a yearning for a deeper spirituality and a
greater involvement in the apostolate and in mission.[72] Depending on the particular pastoral conditions of each
country in the region, a Year of the Bible could be celebrated and then
followed, if appropriate, by an Annual Bible Week.[73]
The liturgy and sacramental life
75. Throughout history the liturgy has been an essential element
in the spiritual unity and communion of the faithful in the Middle East. Indeed,
the liturgy is an outstanding witness to the apostolic Tradition as preserved
and developed in the particular traditions of the Churches of East and West. A
renewal of liturgical texts and celebrations, where necessary, could enable the
faithful to draw more deeply from the liturgical tradition and its biblical,
patristic, theological and spiritual riches[74] through their experience of the Mystery to which these
give access. Such a renewal must of course be undertaken, to the extent
possible, in cooperation with those Churches which are not in full communion,
yet are also heirs to the same liturgical traditions. The desired liturgical
renewal must be based on the word of God, on the proper tradition of each
Church, and upon the new insights of Christian theology and anthropology. It
will bear fruit if Christians become convinced that the sacramental life
introduces them deeply into the new life in Christ (cf. Rom 6:1-6; 2
Cor 5:17) which is the source of communion and witness.
76. There is a vital link between liturgy – the source and summit
of the Church’s life, which grounds the unity of the episcopate and of the
universal Church – and the ministry of Peter which preserves this unity. The
liturgy expresses this reality primarily in the Eucharist, which is celebrated
in union not only with the Bishop, but primarily with the Pope, the order of
Bishops, all the clergy and the entire people of God.
77. Through the sacrament of Baptism, administered in the name of
the Holy Trinity, we enter into the communion of the Father, the Son and the
Holy Spirit, and are configured to Christ in order that we may live a new life
(cf. Rom 6:11-14; Col 2:12), a life of faith and conversion (cf.
Mk 16:15-16; Acts 2:38). Baptism also incorporates us into
Christ’s Body, the Church, the foretaste and first fruits of a humanity
reconciled in Christ (cf. 2 Cor 5:19). In communion with God, the
baptized are called to live here and now in fraternal communion among
themselves, while also growing in genuine solidarity with other members of the
human family, whatever their race or religion. In this context, efforts should
be made to ensure that the sacramental preparation of young people and adults is
of sufficient depth and duration.
78. The Catholic Church regards validly conferred Baptism as “a
sacramental bond of unity among all who through it have been reborn.”[75] May the day soon come when the Catholic
Church and those Churches which are her partners in theological dialogue can
reach an ecumenical agreement on the mutual recognition of Baptism, in view of
the eventual restoration of full communion in the apostolic faith! To some
extent the credibility of the Christian message and witness in the Middle East
depends on this.
79. The Eucharist, in which the Church celebrates the great
mystery of the death and resurrection of Jesus Christ for the salvation of many,
is the basis of ecclesial communion and brings it to its fullness. Saint Paul
strikingly made the Eucharist a principle of ecclesiology: “Because there is one
bread, we who are many are one body, for we all partake of the one bread” (1
Cor 10:17). Since Christ’s Church, in carrying out her mission, suffers from
the tragedy of divisions and separations, and is concerned lest her members
assemble for their own perdition (cf. 1 Cor 11:17-34), she fervently
hopes that the day will soon come when all Christians will at last be able to
receive communion together from one bread, in the unity of one body.
80. In celebrating the Eucharist, the Church also constantly
experiences the communion of her members in their daily witness in society,
which is an essential dimension of Christian hope. As she calls to mind the
entire economy of salvation, from the incarnation to the parousia, the
Church becomes ever more conscious of the intrinsic unity between eschatological
hope and commitment in the world. This notion could be given greater
consideration in an age like our own, when the eschatological dimension of the
faith has been attenuated and the Christian sense of history moving towards
fulfilment in God has yielded to earthbound perspectives and projects. As
pilgrims journeying towards God, following in the footsteps of countless monks,
nuns and hermits who devoted their lives to seeking the Absolute, the Christians
of the Middle East will find in the Eucharist the strength and the light needed
to bear witness to the Gospel, even when, as often happens, this involves going
against the grain and encountering countless obstacles. They will draw strength
from the intercession of the righteous, the saints, the martyrs and confessors,
and all those who were pleasing to the Lord, as our liturgies in both East and
West proclaim.
81. The sacrament of Penance and Reconciliation is an invitation
to conversion of heart;[76] together with
the Synod Fathers, I express my hope for a renewed appreciation and practice of
this sacrament among the faithful. Christ clearly tells us: “Before offering
your gift at the altar … go first to be reconciled with your brother”
(Mt 5:23-24). Sacramental conversion is a gift which demands to be more
widely accepted and used. The sacrament of Penance and Reconciliation certainly
remits sins, but it also grants healing. More frequent confession will surely
help to form consciences and foster reconciliation, thus dispelling various
forms of fear and combating violence. God alone is the source of authentic peace
(cf. Jn 14:27). With this in mind, I urge Pastors and the faithful
entrusted to their care to work constantly to purify individual and collective
memories, dispelling prejudices through mutual acceptance and through
cooperation with people of good will. I also urge them to promote every
initiative of peace and reconciliation, even amid situations of persecution, and
in this way to become true disciples of Christ in the spirit of the Beatitudes
(cf. Mt 5:3-12). It is only fitting that the “good conduct” of Christians
(cf. 1 Pet 3:16), by serving as an example, should become a leaven in
society (cf. Lk 13:20-21), for it has its source in Christ, who calls all
to perfection (cf. Mt 5:48; Jas 1:4; 1 Pet 1:16).
Prayer and pilgrimages
82. The Special Assembly of the Synod of Bishops for the Middle
East forcefully emphasized the need for prayer in the life of the Church;
through prayer the Church allows herself to be transformed by her Lord, and each
member of the faithful allows Christ to live within him or her (cf. Gal
2:20). As Jesus himself showed when he withdrew to pray at decisive moments in
his life, the effectiveness of the mission of preaching the Gospel, and thus of
Christian witness, has its source in prayer. Through openness to the working of
God’s Spirit, believers, by their personal and communal prayer, enable the
riches of love and the light of hope within them to break through to the world
(cf. Rom 5:5). May the desire for prayer grow among the Pastors of the
People of God and among the faithful, so that their contemplation of the face of
Christ may increasingly inspire their witness and their actions! Jesus taught
his disciples to pray unceasingly and not to be discouraged (cf. Lk
18:1). Situations of human suffering caused by selfishness, injustice or the
thirst for power can lead to weariness and discouragement. That is why Jesus
tells us to pray constantly. Prayer is the true “tent of meeting” (cf. Ex
40:34), the privileged place of communion between God and man. Let us not forget
the meaning of the name of the Child whose birth was proclaimed by Isaiah and
who brings salvation: Emmanuel, “God-with-us” (cf. Is 7:14; Mt
1:23). Jesus is our Emmanuel, the true God in our midst. Let us fervently call
upon him!
83. As the land of biblical revelation, the Middle East soon
became a major goal of pilgrimage for many Christians throughout world, who came
to be strengthened in faith and to have a profoundly spiritual experience.
Theirs was a penitential journey which expressed an authentic thirst for God.
Today’s pilgrimages to the lands of the Bible need to recover this primordial
insight. Marked by a spirit of penitence aimed at conversion and by the desire
to seek God, and walking in the earthly footsteps of Christ and the apostles,
pilgrimages to the holy and apostolic places, if undertaken with intense faith,
can become an authentic path of discipleship (sequela Christi). They also
provide the faithful with a powerful visual experience of the richness of
biblical history, which evokes before their eyes the great moments of God’s
saving plan. It is fitting that pilgrimages to the biblical sites should be
complemented by pilgrimages to the shrines of the martyrs and saints in whom the
Church venerates Christ, the wellspring of their martyrdom and their
holiness.
84. Certainly the Church lives in vigilant and confident
expectation of the final coming of her Spouse (cf. Mt 25:1-3). With her
Lord, she knows that true worship is offered in spirit and in truth, and not
restricted to a sacred place, whatever its religious and symbolic importance in
the minds and hearts of believers (cf. Jn 4:21-23). Nonetheless, the
Church as a whole, and each of the baptized, legitimately feels the need of a
return to the sources. In those places where the events of our salvation
unfolded, each pilgrim can undertake a path of conversion to the Lord and find
renewed enthusiasm. It is my hope that the faithful of the Middle East can
themselves become pilgrims to these sites made holy by the Lord, and enjoy free
and unrestricted access to the holy places. Pilgrimages to these sites can also
be an opportunity for other Christians to discover the liturgical and spiritual
treasures of the Eastern Churches. In this way they can help support and
encourage the Christian communities in their steadfast and valiant efforts to
remain in these blessed lands.
Evangelization and charity: the Church’s mission
85. Passing down the Christian faith is an essential mission for
the Church. To respond more effectively to the challenges of today’s world, I
have called the entire Church to a new evangelization. If this is to bear fruit,
it must be completely centred on faith in Jesus Christ. Saint Paul exclaimed:
“Woe to me if I do not preach the gospel!” (cf. 1 Cor 9:16). In troubled
and uncertain times, this new evangelization seeks to make all the members of
the faithful conscious that the witness of their lives[77] makes their words all the more compelling when they
speak of God openly and courageously in proclaiming the Good News of salvation.
The Catholic Church in the Middle East is summoned, along with the universal
Church, to take an active part in this evangelization, carefully discerning
today’s cultural and social context and acknowledging both its possibilities and
its limits. Above all else, this is a summons to a new self-evangelization
through an encounter with Christ, a summons directed to every ecclesial
community and each of her members. As Pope Paul VI put it: “The person who has
been evangelized goes on to evangelize others. Here lies the test of truth, the
touchstone of evangelization: it is unthinkable that a person should accept the
word and give himself to the Kingdom without becoming a person who bears witness
to it and proclaims it in his turn”.[78]
86. It is important to come to a deeper appreciation of the
theological and pastoral significance of this evangelization, for this will help
us to “share the inestimable gift which God has wished to give us, making us
sharers in his own life”.[79] This
reflection should be open to the ecumenical and interreligious dimensions
inherent in the specific vocation and mission of the Catholic Church in the
Middle East.
87. For a number of years now, ecclesial movements and new
communities have been present in the Middle East. They are a gift of the Spirit
for our times. While the Spirit is not to be quenched (cf. 1 Th 5:19),
each individual and every community is called to put their charisms at the
service of the common good (cf. 1 Cor 12:7). The Catholic Church in the
Middle East rejoices in the witness of faith and fraternal communion given by
these communities, which embrace Christians from a number of Churches without
confusion or proselytism. I encourage the members of these movements and
communities to be builders of communion and witnesses of the peace which comes
from God, in union with the Bishop of the place and following his pastoral
directives, and with due regard for the history, liturgy, spirituality and
culture of the local Church.[80] In this
way they will show their generous and heartfelt desire to be at the service of
the local Church and the universal Church. Lastly, their successful integration
will serve as a sign of communion in diversity and contribute to the new
evangelization.
88. As heir to the apostolic outreach which brought the Good News
to distant lands, each of the Catholic Churches present in the Middle East is
also called to renew its missionary spirit by training and sending forth men and
women proud of their faith in Christ crucified and risen, and able to proclaim
the Gospel courageously both in the region and throughout the diaspora, and even
in other countries around the world.[81]
The Year of Faith, which is linked to the new evangelization, if lived
with intense conviction, will provide an excellent incentive for Churches of the
region to evangelize themselves and to consolidate their witness to Christ. To
make known the Son of God who died and rose again, the sole Saviour of mankind,
is an essential duty of the Church and a grave responsibility for all the
baptized. “God desires everyone to be saved and to come to the knowledge of the
truth” (cf. 1 Tim 2:4). As she takes up this urgent and demanding task in
a culturally and religiously pluralistic context, the Church is aided by the
Holy Spirit, the gift of the risen Lord who continues to sustain his disciples,
and the treasury of great spiritual traditions which are a sure guide to all who
seek God. I encourage each ecclesiastical jurisdiction and all religious
institutes and ecclesial movements to develop an authentic missionary spirit
which will serve as a sure pledge of spiritual renewal. In carrying out this
work, the Catholic Church in the Middle East can count on the support of the
universal Church.
89. For many years, the Catholic Church in the Middle East has
carried out her mission through a network of educational, social and charitable
institutions. She has taken to heart the words of Jesus: “As you did it to one
of the least of these my brethren, you did it to me” (Mt 25:40). The
proclamation of the Gospel has been accompanied by works of charity, since it is
of the very nature of Christian charity to respond to the immediate needs of
all, whatever their religion and regardless of factions or ideologies, for the
sole purpose of making present on earth God’s love for humanity.[82] Through her witness of charity, the
Church makes her specific contribution to the life of society and desires to be
at the service of that peace which the region needs.
90. Jesus Christ always drew close to those most in need. Inspired
by his example, the Church makes every effort to serve children in her maternity
clinics and orphanages, as well as the poor, the handicapped, the sick and all
those in need, helping them to become part of the community. The Church believes
in the inalienable dignity of each human person; she worships God, Creator and
Father, by serving his creatures in spiritual or material need. It is because of
Jesus, true God and true man, that the Church fulfils a mission of solace which
seeks only to reflect God’s love for humanity. Here I wish to express my
admiration and gratitude to all those men and women who have consecrated their
lives to this noble ideal, and to assure them of God’s blessing.
91. The Middle East is home to many Catholic educational centres,
schools, institutes of higher learning and universities. The men and women
religious and the lay people who work in them carry out impressive work which I
cannot fail to praise and encourage. Alien to every form of proselytism, these
Catholic educational institutions open their doors to students of other Churches
and other religions.[83] As an invaluable
means for ensuring the cultural and intellectual formation of young people, they
show in an inspiring way that living together in respect and cooperation is
possible in the Middle East, if young people are trained in tolerance and the
constant pursuit of human betterment. These institutions are also attentive to
the local cultures, which they support by emphasizing the positive elements that
they contain. Greater solidarity between parents, students, the universities and
the Eparchies and Dioceses, together with the help of credit unions, will ensure
access to education for everyone, especially those lacking the necessary
resources. The Church asks the various political authorities to support these
institutions, whose activities contribute in a real and effective manner to the
common good, to the building up and the future of different nations.[84]
Catechesis and Christian formation
92. In his First Letter Saint Peter writes: “Always be prepared to
make a defence to anyone who calls you to account for the hope that is in you,
yet do it with gentleness and reverence” (3:15). The baptized have received the
gift of faith. This inspires the whole of their lives and leads them to defend
it with sensitivity and respect for persons, but also with frankness and courage
(cf. Acts 4:29ff.). The faithful also need to receive an adequate
formation in the celebration of the sacred mysteries, a basic knowledge of
revealed doctrine and encouragement in their efforts to put their faith into
practice in daily life and activity. This formation is ensured above all by a
catechesis which, to the extent possible, should be carried out in a spirit of
fraternal cooperation between the different Churches.
93. The liturgy, and above all the celebration of the Eucharist,
is a school of faith which leads to witness. The word of God, proclaimed in a
way suited to its hearers, should lead the faithful to discover its presence and
power for their lives and for the lives of men and women today. The Catechism
of the Catholic Church is a necessary and fundamental resource. As I have
already mentioned, the study and teaching of the Catechism is to be
encouraged, together with a practical introduction to the Church’s social
teaching as expressed particularly in the Compendium of the Social Doctrine
of the Church and in the great documents of the papal magisterium.[85] The reality of ecclesial life in the
Middle East and mutual assistance in carrying out the diakonia of charity
will enable this formation to take on an ecumenical dimension, depending on the
nature of each place and in agreement with the respective ecclesiastical
authorities.
94. Finally, the involvement of Christians in the life of the
Church and in civic institutions must be reinforced by a solid spiritual
formation. There appears to be a need to assist the faithful, especially those
of the Eastern traditions and in the light of the history of their respective
Churches, to have access to the treasures of the Fathers of the Church and the
great masters of the spiritual life. I invite the various Synods and other
episcopal bodies to reflect on how this goal can gradually be attained and how a
contemporary presentation of patristic theology can complement and enrich the
teaching of Scripture. This would enable priests, men and women religious, and
seminarians or novices to draw from the treasures found in the writings of the
Fathers and the spiritual masters to deepen their own life of faith, and then
faithfully hand those treasures down to others. The teachings of the great
spiritual masters of East and West, and of the saints – men and women alike –
will assist all those who truly seek God.
CONCLUSION
95. “Fear not, little flock!” (Lk 12:32). With these words
of Christ, I wish to exhort all the Pastors and Christian faithful in the Middle
East courageously to keep alive the flame of divine love both in the Church and
in all those places where they live and work. In this way, they will preserve in
their integrity the essence and mission of the Church as willed by Christ.
Legitimate historical differences will enrich the communion existing among the
baptized with the Father and his Son Jesus Christ, whose blood cleanses us from
all sin (cf. 1 Jn 1:3, 6-7). At the dawn of Christianity, Saint Peter,
Apostle of Jesus Christ, wrote his First Letter to the communities of believers
in Asia Minor who were experiencing difficulties. At the beginning of this new
millennium, it was beneficial for the Pastors and faithful of the Middle East,
and elsewhere, to gather around the Successor of Peter for common prayer and
reflection. The demands of the apostolic mission and the complexity of the
moment call for prayer and for renewed pastoral enthusiasm. The urgency of the
present hour and the injustice of so many tragic situations invite us to reread
the First Letter of Peter and to join in bearing witness to Christ who died and
rose again. This “togetherness”, this communion willed by our Lord and God, is
needed now more than ever. Let us put aside all that could be cause for
discontent, however justifiable, in order to concentrate unanimously on the one
thing necessary: the goal of uniting the whole of humanity and the entire
universe in God’s only Son (cf. Rom 8:29; Eph 1:5, 10).
96. Christ entrusted to Peter the specific mission of feeding his
lambs (cf. Jn 21:15-17) and it is upon him that he built his Church (cf.
Mt 16:18). As the Successor of Peter, I cannot overlook the trials and
sufferings of Christ’s faithful and especially those who live in the Middle
East. In a particular way, the Pope continues to be spiritually close to them.
That is why, in the name of God, I ask the political and religious authorities
of the Middle East not just to relieve these sufferings, but to eliminate the
causes which produce them. I ask them to do all in their power to ensure that
peace at last prevails.
97. Nor is the Pope unmindful that the Church – the holy city, the
heavenly Jerusalem – whose corner stone is Christ (1 Pet 2:4-7) and which
he has received the mission to care for on earth, is built on foundations
adorned with precious stones of various colours (cf. Rev 21:14, 19-20).
The venerable Eastern Churches and the Latin Church are these brilliant jewels,
worn down and made smooth by constant worship before “the river of the water of
life, bright as crystal, flowing from the throne of God and of the Lamb”
(Rev 22:1).
98. So that men and women may see the face of God and his name
marked on their foreheads (cf. Rev 22:4), I invite all the Catholic
faithful to let the Spirit of God increasingly strengthen their communion, and
to live it out in a simple and joyful fraternity. I know that circumstances at
times can lead to compromises which threaten to disrupt this human and Christian
communion. Unfortunately, these occur all too often and this “lukewarm” spirit
is displeasing to God (cf. Rev 3:15-19). The light of Christ (cf.
Jn 12:46) is meant to spread to the farthest ends of the earth and to the
hearts of all men and women, even where the darkness is deepest (cf. 1
Pet 2:9). If we are to be lamps bearing the one Light (cf. Lk
11:33-36) and witnesses in every circumstance (cf. Mk 16:15-18), it is
important to choose the path which leads to life (cf. Mt 7:14) and to
leave behind the barren works of darkness (cf. Eph 5:9-14), resolutely
casting them off (cf. Rom 13:12ff.).
99. By its witness, may the “brotherhood” of Christians become a
leaven in the whole human family (cf. Mt 13:33)! May Christ’s followers
in the Middle East, Catholics and other Christians as well, be one in
courageously bearing this difficult yet exhilarating witness to Christ, and thus
receive the crown of life (Rev 2:10b)! May they know the encouragement
and support of the Christian world as a whole. May the trials experienced by
some of our brothers and sisters (cf. Ps 66 [65]:10; Is 48:10;
1 Pet 1:7) strengthen the fidelity and faith of all! “May grace and peace
be multiplied to you… Peace to all of you that are in Christ” (1 Pet
1:2b; 5:14b)!
100. The heart of Mary, Theotókos and Mother of the Church,
was pierced (cf. Lk 2:34-35) on account of the “contradiction” brought by
her divine Son, that is to say, because of the opposition and hostility to his
mission of light which Christ himself had to face, and which the Church, his
mystical Body, continues to experience. May Mary, whom the whole Church, in East
and West alike, venerates with affection, grant us her maternal assistance. Mary
All-Holy, who walked in our midst, will once again present our needs to her
divine Son. She offers us her Son. Let us listen to her, for she opens our
hearts to hope: “Do whatever he tells you” (Jn 2:5).
Given at Beirut, in Lebanon, on 14 September 2012, the Feast of
the Exaltation of the Holy Cross, in the eighth year of my Pontificate.
BENEDICTUS PP.
XVI
[1] Benedict XVI, Homily
at the Opening Mass of the Special Assembly of the Synod of Bishops for the
Middle East (10 October 2010): AAS 102 (2010), 805.
[2] Cf. Propositio
4.
[3] Code of Canons of the
Eastern Churches, Canon 39; cf. Second Vatican Ecumenical Council, Decree on
the Eastern Catholic Churches Orientalium
Ecclesiarum, 1; John Paul II, Post-Synodal Apostolic Exhortation Une
espérance nouvelle pour le Liban (10 May 1997): AAS 89 (1997),
346-347, which deals with the unity between the common apostolic Tradition and
the ecclesial traditions which developed from it in the Orient.
[4] Cf. Benedict XVI, Homily
at Christmas Midnight Mass (24 December 2010): AAS 103 (2011),
17-21.
[5] Cf. Propositio
9.
[6] Cf. Second Vatican
Ecumenical Council, Decree on Ecumenism Unitatis
Redintegratio, 1.
[7] Cf. Benedict XVI, Address
to the Participants in the Plenary Meeting of the Congregation for the Doctrine
of the Faith (27 January 2012): AAS 104 (2012), 109.
[8] Cf. Second Vatican
Ecumenical Council, Decree on Ecumenism Unitatis
Redintegratio, 8.
[9] Cf. John Paul II,
Encyclical Letter Ut Unum Sint (25 May 1995), 83-84: AAS 87
(1995), 971-972.
[10] Cf. Pontifical Council
for Promoting Christian Unity, Directory
for the Application of Principles and Norms on Ecumenism (25 March
1993): AAS 85 (1993), 1039-1119.
[11] Decree on the Eastern
Catholic Churches Orientalium
Ecclesiarum, 24.
[12] Second Vatican
Ecumenical Council, Decree on Ecumenism Unitatis
Redintegratio, 15.
[13] Cf. Id., Decree on the
Eastern Catholic Churches Orientalium
Ecclesiarum, 26-27.
[14] Cf. Id., Decree on
Ecumenism Unitatis
Redintegratio, 15; Pontifical Council for Promoting Christian Unity,
Directory
for the Application of Principles and Norms on Ecumenism (25 March
1993): AAS 85 (1993), 1086-1088.
[15] Cf. Pontifical Council
for Promoting Christian Unity, Directory
for the Application of Principles and Norms on Ecumenism (25 March
1993), 145: AAS 85 (1993), 1092.
[16] Cf. Propositio
28, in which certain of the initiatives proposed are within the competence of
local pastoral authorities, while others, which engage the Catholic Church as a
whole, will be studied jointly with the See of Peter.
[17] Cf. Propositio
40.
[18] Cf. Benedict XVI, Address
at Hechal Shlomo Center, Jerusalem (12 May 2009): AAS 101 (2009),
522-523; Propositio 41.
[19] Cf. Propositio
5.
[20] Cf. Propositio
42.
[21] Cf. Second Vatican
Ecumenical Council, Declaration on Religious Freedom Dignitatis
Humanae, 2-8; Benedict XVI, Message
for the 2011 World Day of Peace (8 December 2010): AAS 103
(2011), 46-48; Address
to Members of the Diplomatic Corps accredited to the Holy See (10
January 2011): AAS 103 (2011), 100-107.
[22] Cf. Second Vatican
Ecumenical Council, Declaration on the Church’s Relation to Non-Christian
Religions Lumen
Gentium, 2.
[23] Benedict XVI, Address
to Members of the Government, Representatives of the Institutions of the
Republic, the Diplomatic Corps and Representatives of the Principal
Religions (Cotonou, 19 November 2011): AAS 103 (2011), 820.
[24] Cf. Benedict XVI, Message
for the 2006 World Day of Migrants and Refugees (18 October 2005):
AAS 97 (2005), 981-983; Message
for the 2008 World Day of Migrants and Refugees (18 October 2007):
AAS 99 (2007), 1065-1067; Message
for the 2012 World Day of Migrants and Refugees (21 September 2011):
AAS 103 (2011), 763-766.
[25] Cf. Propositio
11.
[26] Cf. Propositiones
6 and 10.
[27] Cf. Propositio
12.
[28] Cf. Propositio
15.
[29] Cf. Propositio
14.
[30] Benedict XVI, Homily
at the Closing Mass of the Special Assembly of the Synod of Bishops for the
Middle East (24 October 2010): AAS 102 (2010), 815.
[31] Benedict XVI, Homily
at the Opening Mass of the Special Assembly of the Synod of Bishops for the
Middle East (10 October 2010): AAS 102 (2010), 805.
[32] Cf. Congregation for the
Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Certain
Aspects of the Church Understood as Communion Communionis
Notio, (28 May 1992), 9: AAS 85 (1993), 843-844, especially the
statement in the first paragraph: “‘The universal Church cannot be conceived as
the sum of the particular Churches or as a federation of particular Churches.’
It is not the result of the communion of the Churches but, in its essential
mystery, it is a reality ontologically and temporally prior to every individual
particular Church.”
[33] Cf. Second Vatican
Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, 23.
[34] Cf. Code of Canons of
the Eastern Churches, Canon 76, §1 and §2; Canon 92, §1 and §2.
[35] Cf. ibid., Canon
97.
[36] Cf. ibid., Canon
83, §1.
[37] Cf. John Paul II,
Post-Synodal Apostolic Exhortation Pastores
Gregis (16 October 2003), 26: AAS 96 (2004), 859-860.
[38] Id., Post-Synodal
Apostolic Exhortation Une espérance nouvelle pour le Liban (10 May 1997),
60: AAS 89 (1997), 364.
[39] Cf. Propositio
22.
[40] Cf. Code of Canons of
the Eastern Churches, Canon 192, §1.
[41] Cf. Propositio
7.
[42] Cf. Second Vatican
Ecumenical Council, Decree on the Ministry and Life of Priests Presbyterorum
Ordinis, 4-6.
[43] Cf. Final Message
(22 October 2010), 4, 3.
[44] Cf. Second Vatican
Ecumenical Council, Decree on the Ministry and Life of Priests Presbyterorum
Ordinis, 11.
[45] Cf. Congregation for
Catholic Education, Ratio Fundamentalis Institutionis Sacerdotalis (19
March 1985), 5-10.
[46] Letter
to Seminarians, (18 October 2010): AAS 102 (2010), 793-798.
[47] Cf. John Paul II,
Apostolic Letter Orientale
Lumen (2 May 1995): AAS 87 (1995), 745-774.
[48] Cf. Second Vatican
Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, 44; Decree on the Appropriate Renewal of Religious Life Perfectae
Caritatis, 5; John Paul II, Post-Synodal Apostolic Exhortation Vita
Consecrata (25 March 1996), 14; 30: AAS 88 (1996), 387-388;
403-404.
[49] Cf. Propositio
26.
[50] Cf. Congregation for
institutes of consecrated life and for societies of Apostolic Life, Instruction
Starting
Afresh from Christ: A Renewed Commitment to Consecrated Life in the Third
Millennium (19 May 2002): Enchiridion Vaticanum 21, Nos.
372-510.
[51] Cf. Congregation for
Religious and for Secular Institutes, Congregation for Bishops, Directives for
the Mutual Relations between Bishops and Religious in the Church Mutuae
Relationes (14 May 1978), 52-65: AAS 70 (1978), 500-505. On the
role of monks and nuns in the Eastern Catholic Churches, see: Code of Canons
of the Eastern Churches, Canons 410-572.
[52] Cf. Second Vatican
Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, 30-38; Decree on the Apostolate of Lay People Apostolicam
Actuositatem; John Paul II, Post-Synodal Apostolic Exhortation Christifideles
Laici (30 December 1988): AAS 81 (1989), 393-521.
[53] Cf. John Paul II,
Post-Synodal Apostolic Exhortation Une espérance nouvelle pour le Liban
(10 May 1997), 45, 103: AAS 89 (1997), 350-352; 400; Propositio
24.
[54] Benedict XVI, Homily
for the Closing Mass of the Special Assembly of the Synod of Bishops for the
Middle East (24 October 2010): AAS 102 (2010), 814.
[55] Cf. Second Vatican
Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, 31.
[56] Cf. Propositio
30.
[57] Cf. John Paul II,
Post-Synodal Apostolic Exhortation Christifideles
Laici (30 December 1988), 57-63: AAS 81 (1989), 506-518.
[58] Cf. Id., Apostolic
Exhortation Familiaris
Consortio (22 November 1981): AAS 74 (1982), 81-191; Holy See, Charter
of the Rights of the Family (22 October 1983), Vatican City, 1983; John
Paul II, Letter
to Families (2 February 1994): AAS 86 (1994), 868-925; Pontifical
Council for Justice and Peace, Compendium
of the Social Doctrine of the Church, Nos. 209-254.
[59] Cf. Propositio
35.
[60] Cf. Benedict XVI, Homily
at Mass in Nazareth (14 May 2009): AAS 101 (2009), pp.
478-482.
[61] Cf. John Paul II,
Apostolic Letter Mulieris
Dignitatem (15 August 1988), 10: AAS 80 (1988), 1676-1677.
[62] Cf. Id., Post-Synodal
Apostolic Exhortation Christifideles
Laici (30 December 1988), 49: AAS 81 (1989), 486-487.
[63] Cf. Id., Post-Synodal
Apostolic Exhortation Une espérance nouvelle pour le Liban (10 May 1997),
50: AAS 89 (1997), 354-355; Final Message (22 October 2010), 4, 4;
Propositio 27.
[64] Cf. Propositio
36.
[65] Cf. Propositio
27.
[66] Cf. Second Vatican
Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, 1.
[67] Cf. Benedict XVI,
Post-Synodal Apostolic Exhortation Verbum
Domini (30 September 2010), 24: AAS 102 (2010), 704.
[68] Ibid., 19: AAS
102 (2010), 701.
[69] Cf. Second Vatican
Ecumenical Council, Decree on Ecumenism Unitatis
Redintegratio, 14.
[70] Cf. Dogmatic
Constitution on Divine Revelation Dei
Verbum, 12.
[71] Cf. Propositio
2.
[72] Cf. ibid.
[73] Cf. Propositio
3.
[74] Cf. Propositio
39.
[75] Second Vatican
Ecumenical Council, Decree on Ecumenism Unitatis
Redintegratio, 22.
[76] Cf. Propositio
37.
[77] Cf. Benedict XVI,
Post-Synodal Apostolic Exhortation Verbum
Domini (30 September 2010), 97: AAS 102 (2010), 767-768.
[78] Apostolic Exhortation
Evangelii
Nuntiandi (8 December 1975), 24: AAS 68 (1976), 21.
[79] Benedict XVI, Apostolic
Letter issued Motu Proprio Ubicumque
et Semper (21 September 2010): AAS 102 (2010), 791.
[80] Cf. Propositio
17.
[81] Cf. Propositio
34.
[82] Cf. Benedict XVI,
Encyclical Letter Deus
Caritas Est (25 December 2005), 31: AAS 98 (2006), 243-245.
[83] Cf. Congregation for the
Doctrine of the Faith, Doctrinal
Note on Some Aspects of Evangelization (3 December 2007), 12, n. 49,
which deals with proselytism: AAS 100 (2008), 502.
[84] Cf. Propositio
32.
[85] Cf. Propositio
30.
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