NEWS ABOUT BENEDICT

Posted today in the preceding page:

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General Audience today - The Pope delivered a reflection on the mystery of Christmas in place of
a catechesis in his current cycle on the Fathers of the Church.

French president visits Pope tomorrow - President Sarkozy is expected to officially invite him to France.

Will Christmas bring charity to the hearts of the dissenters? -
A Panorama article says the Holy Father will call on the bishops for more 'collegiality' when he addresses them on Friday, wishing to heal the rift caused by his Motu Proprio on the Mass. Translated.

SPE SALVI: From Virgil's Elysian fields to the Christian Paradise - A classics professor focuses on the encyclical's
treatment of eternal life and the Last Judgment. Translated from Avvenire.

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LOGO UNVEILED FOR POPE'S U.S. TRIP
"Christ Our Hope" Chosen as Theme

WASHINGTON, D.C., DEC. 19, 2007 (Zenit.org).- The message "Christ Our Hope" over an image of Benedict XVI before the dome of St. Peter's Basilica is the logo for the Pope's visit to the United States, April 15-20.

The papal visit will be highlighted by a trip to the United Nations, in response to an invitation from U.N. Secretary-General Ban Ki-moon. The Pope will also visit the Archdioceses of New York and Washington, D.C.

The theme reflects the Holy Father's new encyclical, "Spe Salvi," an invitation for people to personally encounter Jesus Christ. In the encyclical, the Pontiff said that faith in Christ brings well-founded hope in eternal salvation, the "great hope" that can sustain people through the trials of this world.

The logo features a full color photograph of Benedict XVI waving both hands. Behind him is a yellow-screened image of the dome of St. Peter's Basilica. In black type running at the top and over the cupola of the dome are three lines of type reading "Pope Benedict XVI/Christ Our Hope/Apostolic Journey to the United States 2008."

Logo designer Donna Hobson, director of publications at the Catholic University of America, explained her goal with this design.

"I wanted to incorporate the papal colors -- yellow and white," she said, "and my vision was to show a welcoming, arms-open, smiling Pope Benedict."


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Here is the logo posted on the Catholic University's special site for the Papal visit:



I must say I find the logo rather disappointing. They could have used a different picture of the Pope, to begin with, and the design doesn't exactly 'grab' attention....I have incorporated the motto in a provisional banner I put together for the thread on the APOSTOLIC VOYAGE TO THE U.S.A. AND THE U.N. which I am still constructing (putting together all previous posts about it) - I hope to get caught up by tomorrow.


Link to the official site of the Papal visit to theUS:
uspapalvisit.org/itinerary_en.htm

In the Name of God, the Compassionate, the Merciful


In his blog today, Sandro Magister calls attention to two articles written by Muslim scholar and Jesuit professor Fr. Samir Khalil Samir, in this month's issue of Mondo e Missione, the official organ of the Pontifical Institute for Foreign Missions (PIME from its Italian acronym). The first is his analysis of the Pope's response to the letter of the 138 Muslim scholars last October. Here is a translation:

The Pope's response to the 138:
Deceptively brief, but profound
By Samir Khalil Samir, SJ

To a letter almost 30 pages long, Benedict XVI responded with one that had less than 400 words. It may seem a discourtesy, but instead, the reply goes deep.

It starts with a "deep appreciation...for the positive spirit which inspired the text and for the call for a common commitment to promoting peace in the world." And Pope Benedict has often called on everyone to condemn violence without ambiguity.

It continues: "without ignoring or downplaying our differences as Christians and Muslims, we can and therefore should look to what unites us". This is typical of this Pope, who has a positive vision that is never partial. Differences should not hide what unites us, but neither should these hide what the differences are. A word of truth (qawl al-haqq), as the Koran says (sura 19,34) of Christ: "He is the word of truth."

The Pope enumerates three common elements: belief in one God, who is both provident Creator, and the second element, universal judge, who at the end of time will judge everyone according to his actions on earth; and third, that we are all called upon to dedicate ourselves totally to him and to obey his divine will.

In order that these should not remain merely 'pious intentions', the Pope therefore proposes the most important thing in the letter: an invitation for a working session between a group of the letter's signatories chosen by its principal sponsor (Jordanian Prince Ghazi) and a group of Catholic specialists.

The aim is to concretize good will and make it lasting. and the Pope proposes four areas of discussion.

The first is "effective respect for the dignity of every human being". In the letter of the 138, there is no clear reference to this point. dignity presupposes respect for freedom of conscience, equality between men and women, between believers and non-believers, distinguishing between religious authority and politicalpowe4r.

Some of the signatories to the Muslim letter are of the thinking that "The ethical-social dialog is already tasking place every day, through institutions which are completely secular. Therefore, many Muslim theologians are not interested at all in an ethical dialog about culture and civilization."

But for the Pope, who told the Roman Curia in his December 2006 address that "It is necessary to grasp the true conquests of the Enlightenment - the rights of man, especially freedom of faith and its exercise, recognizing elements in these rights that are also essential for the authenticity of religions."

For Benedict, "the content of the dialog between Christians and Muslims should be, at this time, above all a common commitment to finding the correct solutions" and together, to be committed "against violence Adan for the synergy between faith and reason, between religion and freedom."

In dialog, the Church is inspired by the Gospel, but does not use it as the basis in order not to exclude anyone. Instead, the basis is "the dignity of every human being', as expressed in human rights.

The second point is an objective knowledge of each other's religion. In fact, Christians have no serious knowledge of Islam, and vice-versa. This implies changing all the school books as well as the discourses in churches and mosques. This is a vast and long but essential program.

The third point: to share the religious experience. Faith is experiencing God, not something intellectual nor ideological. And to dialog is to share this profound experience with each other.

The last point is focused on the young. A new generation must be raised that promotes respect and reciprocal acceptance. Because it is the young who most risk being carried away by the ideology of violence.

Benedict XVI's reply points to a passage from mere good will to a concrete plan to build the peace, starting with the young.



Fr. Samir's second article was about Saudi King Abdullah's visit at the Vatican. Here is a translation:

Dialog between the Pope
and the Saudi King:
'Even moral values and the family
should be kept in mind'
By Fr. Samir Khalil Samir, SJ





The Kingdom of Saudi Arabia does not have diplomatic relations with the Holy See. The visit of King Abdullah II to the Vatican last November 6 - the first of its kind - was therefore a historic event.

Arabia today represents the most recognized authority in the Sunni Muslim world, for historical reasons (Islam was born and developed there), as well as socio-economic (it gives financial aid to almost all the Muslim countries). And the continuing increase in the price of oil contributes to widen and strengthen this power.

The meeting between the Pope adn the King lasted half an hour. The Vatican communique about it was brief but dense: "The conversations took place in an atmosphere of cordiality which allowed a discussion of the subjects of greatest interest to both sides. In particular, they reaffirmed a commitment in favor of inter-cultural and inter-religious dialog, aimed at a fruitful and peaceful coexistence among men and peoples, and the value of collaboration among Christians, Muslims and Jews for the promotion of peace, justice and spiritual and moral values, especially those that support the family."

Four points deserve reflection.

The first: As in all encounters with Muslims, dialog is always inter-cultural and inter-religious. It is impossible to separate religion and culture, as it is impossible to separate religion, politics and society.

That is one of the reasons that made Benedict XVI temporarily place the Pontifical Councils on culture and on inter-religious dialog under one head, even if they now have separate presidents once again.

What the West and the Christian world consider in the category of culture - like dress, food, language, physical fitness, customs.. -constitute, for most Muslims, the essence of religion, This, the veil for women, food which is 'halal', Arabic for prayer, purifications...

The second point: 'Fruitful and peaceful coexistence' refers to the relatively recent but persistent phenomenon of violence, especially if done in the name of religion, culture or politics.

The official Saudi news agency wrote: "Both sides underscored that violence and terrorism have nothing to do with religion." Surely, Arabia is completely against terrorism, as is the majority of Muslim governments. [Is that a straight statement, or intended to be sarcasm? If it is straight, how? Since when?]

It is not surprising, therefore, that the Saudi newspaper Arab News wrote: "The King and the Pope underscored that violence and terrorism do not have a homeland nor a religion... All nations and all peoples should work together to eradicate terrorism (cfr Asia News of November 7).

Still, the problem remains and is double-bladed: On the one hand, the Muslim countries justify violence when their religion is at risk. On the other hand, they do not connect religious radicalism (which is what the Wahhabi doctrine of Saudi Arabia is) to violence and terrorism.

The third point: collaboration among Christians, Muslims and Jews. The mention of the Jews is very important indeed: King Abdullah's realism has brought him to this position, and we must acknowledge this. Some Arab newspapers omitted any mention of the Jews, which is equally significant. The Vatican, for its part, alluded to the problem of religious freedom, a subject that requires much deeper examination by itself.

Finally, the two agreed that the aim was "the promotion of peace, justice and spiritual and moral values, especially those that support the family".

Three elements: peace, justice, ethics. The first two are clear: "There is no peace without justice," John Paul II used to say. For the Arab world, this principle is the basis of all debates over Palestine, where injustice is flagrant. [This is a biased, one-sided opinion, if what he means by justice is that all Palestinian political demands must be met, which, in turn, would create injustice for Israel. Even the 'fence' to keep out Palestinian terrorists from killing Israelis is the Israeli government's exercise of its right and duty to defend its own citizens.]

But the most interesting is the third element: to promote 'spiritual and moral values'. The general criticism by Muslims of the West (which for them is Christian) is the loss of 'spiritual and moral values, especially those that support the family".

The widespread practice of abortion, divorce, sexual liberty (pre-marital as well as intra-marital), homosexuality, de facto unions, etc. are seen as proof of the decadence of Western civilization, despite all the progress obtained through science and technology.

One of the fundamental causes of the Islamic battle against the West - which is seen as the great Satan - is this excessive freedom. Perhaps their analysis deserves reflection.

Mondo e Missione n.10/2007

The Vatican's Cold Shoulder
The Wall Street Journal
December 20, 2007


China's wrath toward those who meet with the Dalai Lama - a list that has recently included George W. Bush and Angela Merkel - had its desired effect in Italy last week, when Pope Benedict XVI backed out of a planned meeting with the Buddhist leader.

The meeting had been on the Dalai Lama's calendar for several months, says Thupten Samphel, a spokesperson for the exiled Tibetan government, but on Nov. 26 the Vatican announced that nothing of that sort was on the Pope's schedule. No reason was given for the cold shoulder.

Vatican Spokesman Father Federico Lombardi stressed that the Dalai Lama had other reasons for coming to Italy, anyway. "Last year the Pope received him. I don't think it is necessary to receive him every time he has come."

If they had met, the two would have had a lot to talk about. For both men, gaining religious freedom for their followers in China has been high on their agendas.

Earlier this year, Pope Benedict took the unprecedented step of writing a lengthy letter to Chinese Catholics that expressed tempered support for China's state-run Catholic Church and encouraged Chinese bishops to openly express their loyalty to the Pope.

Italian media speculated that the Pope canceled the meeting to ease relations with China just before Beijing's appointment of a pro-Vatican bishop in southern China. The bishop, who has in the past proclaimed his loyalty to the Pope, was ordained on Dec. 4 in Guangzhou.

It's nice that the Vatican can now count one more Chinese bishop in its fold. But the Pope's decision not to meet with the Dalai Lama is a disappointment in the broader fight for religious freedom for Catholics and people of other creeds in China.


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I hope the Vatican answers this, since it makes out the Vatican to be a liar. Would Father Lombardi go out there and say the meeting was never on the schedule if it was? It's his word against the Dalai Lama's spokesman....Besides which, of course, the whole thrust of the item is to make the Pope look as if he bowed to political expediency compared to Merkel and Bush.

The Office of Papal Liturgical Celebrations has just re-posted the calendar of liturgical celebrations that Pope Benedict XVI will preside over during the Christmas season, from December 24 to Jan 13, but this time with illustrations, so here it is again.


December 24
SOLEMNITY OF THE LORD'S NATIVITY

Cappella Papale Holy Mass
St. Peter's Basilica, 24:00


December 25
SOLEMNITY OF THE LORD'S NATIVITY

Central Loggia of St. Peter's basilica, 12:00
The Holy Father will deliver his Christmas message to the world
and impart the Urbi et Orbi blessing.


December 31
SOLEMNITY OF MARY, THE MOST HOLY MOTHER OF GOD

First Vespers
St. Peter's Basilica, 18:00
Vespers will be followed by the exposition of the Blessed Sacrament,
a Te Deum to mark the end of the civilian year,
and the Eucharistic Benediction.


January 1, 2008
SOLEMNITY OF MARY, THE MOST HOLY MOTHER OF GOD
WORLD DAY OF PEACE

Cappella Papale Holy Mass
St. Peter's Basilica, 10:00
Concelebrating with the Holy Father will be Cardinals Bertone and Martino;
Mons. Fernando Filoni, deputy secretary of state; Mons. Dominique Mamberti,
secretary for external relations; and Mons. Giampaolo Crepaldi, secretary-general
of the Pontifical Council for Justice and Peace.


January 6
SOLEMNITY OF THE LORD'S EPIPHANY

Cappella Papale Holy Mass
St. Peter's Basilica, 10:00


January 13
FEAST OF THE BAPTISM OF OUR LORD

Holy Mass and Baptisms
Sistine Chapel, 10:00
During the Mass, the Holy Father will administer Baptism to some babies.

TIME magazine indulged itself once again in perverse pleasures, naming Vladimir Putin its Man of the Year for 2007, though one would question whether he was the single individual who most affected the world for good or bad this year! He's definitely Russia's man of the year, but internationally?

Anyway, TIME also chose not to name newsmakers this year, choosing instead to make 'Top 10 News' lists in various categories - and Pope Benedict's MP on the Mass is chosen #4, after the 'revelation' of Mother Teresa's spiritual ordeal, religion taken up by the US presidential wannabes, and the death of Jerry Falwell.

Note that they did not even notice they spelled the MOTU in Motu Proprio wrong!!!

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#4. The Pope's Moto Proprio



The Pope has made it easier for priests to celebrate the Latin Mass, whose eclipse was one of the major symbolic consequences of Vatican II — but now, a priest who wants to celebrate old-school need no longer get his bishop's permission to do so. To many Catholics the Pope's moto proprio meant an unwelcome comeback of a ritual they regarded as elitist, in which the priest turns away from the congregation and speaks a language few understand. But the papally approved access to the Latin Mass has nonetheless been soothing to traditionalists, as well as a good many people who never knew they missed the beauty of Latin.

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For the record, the other religion stories cited are, from #5-10, respectively: the Anglican church's internal problems, the greening of evangelicals [why they singled out the evangelicals puzzles me!], the success of atheist books, the financial deaings of the New Life mega-church in the US, the opening of a Creastionism Museum in Kentucky, and the kidnapping of South Korean missionaires in Afghanistan.

In the Name of God, the Compassionate, the Merciful


Here is another skeptical view - or probably, realistic is a more charitable term - of the 'letter from the 138'. It's the second enterprise article on religion in the New York Sun this week.


Answering the 'Call'
BY DANIEL JOHNSON
The New York Sun
December 20, 2007


The crisis in the Sudanese province of Darfur is usually reported as if it were something new. In fact, the Arab Islamists who are committing genocide there have also been committing genocide in other regions of Sudan over decades, killing some two million Christians in the process. But marauding Arabs have preyed on East Africa for centuries, as the story of Josephine Bakhita demonstrates.

She was born in Darfur in 1869. At age nine, she was kidnapped by Arab slave-traders. The experience so traumatized the girl that she forgot her real name; Bakhita, meaning "lucky," was the name given her by her masters.

Luck is always a relative concept; in this case, Bakhita was fortunate to survive. She was sold five times in the slave markets, flogged every day, and her entire body was covered with deep incisions into which salt was rubbed. She was left with 144 scars.

Bought by the Italian consul in Khartoum in 1882, Bakhita found herself caught up in the rebellion of the fanatical Islamic movement led by the Mahdi which drove out the Europeans and was eventually crushed by the British at the battle of Omdurman. She was brought back to Italy as a nanny and encountered Christianity in the gentle form of the nuns of the Canossian order.

At this point, Bakhita ceased to be a victim and took control of her destiny. When the consul's wife came for her to return with the family to Sudan, she refused. The court decided that she could not be coerced, since slavery was illegal, and the Church took her side.

She was baptized with the name "Josephine," became a nun, and lived on until 1949. By the time she died, Josephine Bakhita had become widely revered as a holy woman, and half a century later Pope John Paul II canonized her as the first modern African saint.

Now Josephine Bakhita has acquired a new significance as a symbol of the ordeal of her native Darfur. In his new encyclical, Spe Salvi, John Paul's successor Benedict XVI gave the slave girl who became a saint pride of place. The Pope did not need to spell out her symbolism: countless Africans have shared her fate at the hands of Arab raiders.

Sudan is in the grip of an Islamist regime that has much in common with the Mahdists of the 1880s. Why has the Pope once again brought up the problem of Islam, albeit in an indirect form, by drawing attention to one of its victims?

More than a year has passed since the controversy erupted over his Regensburg speech on September 12, 2006, in which he quoted the words of the Byzantine Emperor Manuel II Palaiologos: "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached."

Since then, Benedict has demonstrated his own readiness to engage positively with Islam: first by visiting Turkey — which, due to that very command, has become an overwhelmingly Muslim land — and more recently by replying, though cautiously, to the "Call" issued by 138 Muslim scholars and clerics on October 13, inviting Christian leaders to "A Common Word between Us."

But the Pope, whose Regensburg speech drew attention to Islam's theological failure to reconcile faith and reason, is surely aware that this "Call" is not a genuine show of mutual respect, but a subtle attempt to weaken the West's resistance to jihad.

As the Anglican expert on Islam Patrick Sookhdeo has pointed out, this "Call" – the term is important — has the character of a missionary tract, or dawa. It is signed by Islamists of the Muslim Brotherhood and Wahhabi scholars from Saudi Arabia, none of whom believes in any dialogue that does not result in submission to Islam. The letter's theological assumptions are hostile to Christian doctrines such as the Trinity and the divinity of Jesus Christ.

The letter also suggests that Christians have been waging a crusade against Muslims and are therefore the aggressors, while omitting any mention of the persecution of Christians. The letter implies that under certain circumstances the Islamic world may declare holy war against the Christians. This sinister document is more of an ultimatum than an olive branch. A "Call," an invocation to infidels to convert, is the necessary precursor to jihad.

Not many Christians have grasped this subtext. They, like Jewish rabbis, have responded warmly to the letter, not to mention secular leaders such as Prime Minister Brown, who praised this "remarkable" gesture and promised to make Britain a "European centre of excellence in Islamic studies." As the British commentator Melanie Phillips says, this is like responding to Nazism by holding road shows on German culture.

The only one of these Western interlocutors who has firmly insisted on reciprocity as a condition for dialogue with Islam is Pope Benedict. Unless Islam is ready to tolerate other faiths, to explicitly abandon the irrational bellicosity already noted by the Byzantines and other civilizations Islam crushed in its path, the Pope will not give the Muslim intelligentsia the benefit of the doubt, as they demand.

As Benedict tries to fathom the meaning of Islam's new phase of global expansion, he has the consolation of Josephine Bakhita's indomitable spirit looking over his shoulder. She is a reminder that the price of submission to Islamofascism will not be paid in the first instance by pontiffs and presidents, governors and senators, prime ministers and chancellors, but by slave-girls in Africa and Asia.

The Vatican Press Office released the following communique at midday today:

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This morning the Holy Father Benedict XVI received in audience Nicolas Sarkozy, president of the French Republic.

The president subsequently went on to meet Cardinal Secretary of State Tarcisio Bertone S.D.B., and Archbishop Dominique Mamberti, secretary for Relations with States.

The cordial discussions provided an opportunity to examine a number of questions of mutual interest concerning the current situation of France. Mention was made of the good relations that exist between the Catholic Church and the French Republic, and of the role of religions, especially the Catholic Church, in the world.

Particular attention was given to the international situation with reference to the future of Europe, the conflicts in the Middle East, the social and political problems of certain African countries, and the drama of hostages.

At the end of the conversation, best wishes were exchanged for the forthcoming Feasts of Christmas and the New Year.

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12/21/07: I will come back to fill up this post properly, as I was unable to do any more Forum work after these initial posts. I only regret that the initial reports from the wire agencies gave equal billing to the tabloid side of Sarkozy's life and his visit to the Vatican.


AMID MEDIA FRENZY ABOUT PERSONAL LIFE,
DIVORCED SARKOZY MEETS POPE


VATICAN CITY, Dec 20, 2007 (AFP) - Nicolas Sarkozy, the first French president to divorce while in office, met at the Vatican on Thursday with Pope Benedict XVI amid a new blaze of publicity over his personal life.

The private audience lasted about half an hour. Vatican sources said the pair discussed secularism in French society.

The pair later exchanged gifts, Benedict offering Sarkozy a commemorative medal of his papacy while accepting a copy of a 2004 book that Sarkozy co-authored titled "The Republic, Religions and Hope."

French society was more interested in Sarkozy's new romance with Carla Bruni, the Italian pop singer and ex-supermodel.

There is a media frenzy in France over Sarkozy's relationship with Bruni, just two months after the president and his second wife Cecilia announced their divorce.

French celebrity magazines brought forward publications days to get several pages of photos of Sarkozy and Bruni together at the Paris Disneyland out on the streets.

There had been speculation that Bruni would accompany him to the Vatican but this was quashed by Italian media.

Sarkozy's audience with the pope "will give the president an opportunity to reaffirm his respect and commitment, not to religion in particular ... but to spiritual issues in general," his spokesman said ahead of the audience.

The Vatican has portrayed the visit as routine and part of the president's international agenda since he took over from Jacques Chirac in May.

A Catholic, Sarkozy has said that French identity is deeply rooted in the Christian faith and has often spoken admiringly of Benedict's predecessor Pope John Paul II.

Sarkozy was to extend a formal invitation to the pope to pay an official visit to France next year, according to French diplomats.

The pope is expected to go to Lourdes to take part in celebrations for the 150th anniversary of the visions of the Virgin Mary by shepherdess Bernadette Soubirous, which has made the French town an international landmark.

Later, Sarkozy was to be made an "honorary canon" at the Basilica of Saint John Lateran, the pope's seat as bishop of Rome. The title has been bestowed on French leaders since the 1589-1610 reign of Henry IV, who converted to Catholicism from Calvinism.

While in Rome, Sarkozy was also to have talks with Italian Prime Minister Romano Prodi and Spanish leader Jose Luis Rodriguez Zapatero.

The board of the ailing Alitalia airline and the Italian government are debating which of two rival bidders should take over the state firm -- Air France-KLM or Italian carrier Air One.

Prodi denied reports that he would discuss the Alitalia sale with Sarkozy, who for his part said last week that he would discuss the issue with the Italian leader.

On Thursday evening Sarkozy was to dine with Prodi and the Spanish prime minister, with talks to focus on a ideas for a Mediterranean Union, a proposed community of Mediterranean countries.

Sarkozy suggested the grouping, partly as an alternative to Turkish membership of the European Union. Italy favours Ankara's entry into the EU.


Sarkozy in Rome:
Affairs of State and the Heart
By IAN FISHER
The New York Times
Published: December 21, 2007

ROME — Affairs of state and more personal ones mixed to bring Italy and France a little closer as President Nicolas Sarkozy of France arrived here on Thursday for his first official visit. For the official part, Mr. Sarkozy, a Roman Catholic but twice divorced, met with Pope Benedict XVI and with Italian and Spanish leaders.

But buzzing in the background, unavoidably, was the French president’s love life, relevant to Italians since last weekend, when he was photographed at Disneyland Paris with Carla Bruni, the Italian singer and former supermodel.

Any hopes that Mr. Sarkozy might accompany Ms. Bruni, an heiress from Turin who grew up in France, back to her native country for a coming out of sorts were dashed even before he arrived.

“Out of the question,” Ms. Bruni was quoted as saying in several Italian newspapers on Thursday. Mr. Sarkozy and his wife, Cécilia, announced their divorce in October after 11 years of marriage.

Still, in this city where world leaders come and go without much notice, Mr. Sarkozy, a conservative elected in May, was mobbed by cameras, and love was not completely beside the point.

“I love Italy,” he told reporters, as he left after his lunch in Piazza del Popolo. “I have always loved it. We are in Rome, and the sky is blue.”

Mr. Sarkozy began his day at the Vatican for a visit with Benedict. He asked the pope where he had learned his “remarkable” French.

“At school,” the pope said in a brief moment open to reporters before the two spoke privately for 25 minutes, without interpreters.

A Vatican statement described the meeting as cordial, touching on “the future of Europe,” the Middle East, problems in Africa and unspecified “hostage dramas.” France has recently been working to free Ingrid Betancourt, a French-Colombian politician held by Colombian rebels for nearly six years.

Mr. Sarkozy extended a formal invitation for Benedict to visit the shrine to the Virgin Mary in Lourdes next year.

In the evening, Mr. Sarkozy was named canon of the Basilica of St. John, the cathedral of Rome, an honor bestowed on French leaders since the 15th century.

At the cathedral, Mr. Sarkozy, who has praised the role of spirituality in public life, spoke of the importance of the church as well as “other great religious and spiritual movements to enlighten our choices and build our future.”

On a continent where public officials speak of religion far less openly than in America, he also said he agreed with Benedict that Europe could not ignore its Christian roots. To do so, he said, “commits a crime against its culture.” But he also underscored the importance of a secular state, which he described as “the freedom to believe or not, to practice a religion and change your faith.”

Later, he met with President Giorgio Napolitano of Italy, then with two more left-leaning leaders, Prime Minister Romano Prodi of Italy and Prime Minister José Luis Rodríguez Zapatero of Spain, to discuss a proposed Mediterranean union, aimed at closer ties through trade and educational exchanges between Europe and poorer northern African nations.

By THE ASSOCIATED PRESS
Published: December 20, 2007

VATICAN CITY (AP) -- French President Nicolas Sarkozy met with Pope Benedict XVI on Thursday and said he was "personally moved" by his first audience with the pontiff.


Pool photo by Alberto Pizzoli.

Pope Benedict XVI and French President Nicolas Sarkozy during a private audience at the Vatican on Thursday.

The two men discussed a range of international issues, including "the drama of hostages," an apparent reference to France's efforts to free Ingrid Betancourt, who is being held by Colombian guerrillas, the Vatican said.

Betancourt is a dual French-Colombian citizen and former Colombian presidential candidate. She has been held for nearly six years and France has been actively seeking her release.

The Vatican described the visit as cordial and noted what it called good relations between the French government and the Roman Catholic Church.

Sarkozy, in 25 minutes of private talks with the pope and in a meeting with the secretary of state of the Holy See, discussed themes of common interest and the role of religion, "in particular the Catholic Church," in the world, the Vatican said.

Before the visit, Sarkozy spokesman David Martinon described the Vatican as "extremely active and influential" in diplomacy. "It's a partner that counts, and it's a heavyweight ally on a great number of subjects," such as on Lebanon and the Israeli-Palestinian crisis, Martinon said.

Benedict greeted Sarkozy outside his study and two men posed for photographers before taking their seats at a desk for their talks.

"Where did you learn your French?" Sarkozy was heard to ask the German pope in the televised preliminaries. "In school," Benedict replied.

Sarkozy presented the pope with three books, including one he had written before becoming president on the role of religion in secular France.

After the talks, Sarkozy said on television that he was "personally moved" by the meeting.

In the evening, the president was to dine with Italian Premier Romano Prodi and Spanish Prime Minister Jose Luis Rodriguez Zapatero to talk about his idea for a union of Mediterranean countries, Martinon said.


SOURCE: www.nytimes.com/aponline/world/AP-Vatican-France-Sarkoz.html


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Beatrice on her site benoit-et-moi.fr has a good round-up of the French media coverage yesterday. The story translated here is from the Catholic newspaper La Croix, but the picture is from Le Figaro.



Le Figaro had a Page 1 photo with this caption: Received yesterday by Pope Benedict XVI, the President of France said: "In a world obsessed with material comfort, France needs convinced Catholics who are not afraid to affirm who they are and what they believe in." Defending a 'positive secularity', he also said, "The roots of France are essentially Christian."


PRESIDENT SARKOZY'S
DAY AT THE VATICAN
By Isabelle Gaulmyn
La Croix
Dec. 21, 2007

Thursday, December 20. For the President of the French Republic, Benedict XVI donned a stole over his red mozzetta. A liturgical symbol reserved for Catholic heads of state.

It was as president of the 'eldest daughter of the Church' that Nicolas Sarkozy spent this day in the heart of the universal Church, fully assuming, as he would make clear in his address at the Lateran basilica a few hours later, "France's past and the special link which for so long our nation kept with the Church."

Visibly moved, the President entered the Pope's library at 11 o'clock for a conversation that lasted almost half an hour. One conducted in French, which Benedict XVI speaks perfectly, as Sarkozy had occasion to remark to him.

His host seemed pleased to be able to talk to him in his language, as much as he later appreciated the books by Georges Bernanos presented by Sarkozy, 'La Joi'e (Joy) and 'L'Imposture' (Deception). [He also gave him a copy of his 2004 book entitled 'The Republic, Religion and Hope'.]

The Pope's staff, someone remarked with surprise that the official delegation with the President did not include a cabinet minister, but the President did bring along comic actor Jean-Marie Bigard, who describes himself as a practising Catholic; two priests - Fr. Guy Gilbert and Fr. Philippe Verdin, Dominican; as well as Max Gallo, of the Academie Francaise.

During his tete-a-tete with the Pope, Sarkozy discussed the Papal visit to France next year and his thoughts on secularity, about which he would speak at length in his address at the Lateran Basilica later.

Afterwards, Sarkozy met with the Vatican secretary of state, Cardinal Tarcisio Bertone, and the Pope's 'foreign minister', Mons. Dominique Mamberti.

Second stop: St. Peter's Basilica, to the delight of tourists. A quick look at Michelangelo's Pieta, then a moment of silence at the tomb of John Paul-II, and a descent to the tomb of St. Peter.

The President then hastened to the French Embassy to the Holy See for an interview with Vatican media (Osservatore Romano, Vatican Radio and CTV).

Fourth stop: At 4 p.m., Sarkozy was welcomed by a cortege of canons at the Basilica of St. John Lateran, where he took possession of the seat of the Lateran's first and only honorary canon, after a brief ceremony presided by Cardinal Camillo Ruini, who, addressing him in French, said, "It will not be an affront to the legitimate secularity of the French Republic to pray for it".

Last act half an hour later: Nicolas Sarkozy's address in a splendid hall of the Lateran Palace, in front of the French community in Rome of priests, religious and laymen eho work for the Church.

It was an expansive speech to seal this very special Roman day which visibly marked a new stage in the relations between France and the Catholic religion.

Never before, without a doubt, had a French head of state so vigorously defended the Catholic heritage of the nation, recalling its long history, without omitting the shadows. It was surprising to hear him speak of the 'suffering' provoked by the enforcement of the law of 1905 [Law of the Separation of Church and State, which established state secularism in France].

This form of 'repentance' would certainly touch to the core the memory of many Catholics, as much as Sarkozy's acknowledgment that, at times, secularity has been used in an attempt to deny the past.

The President was then able to develop his concept of 'positive secularity' in a pluralist nation, a secularity that recognizes the role of religions not only in private life, but also in the public life.

The President was able to cite the Pope's recent encyclical on hope, saying that all the great ideologies of the past century, no more than all the material gains of economic growth, "were in no position to fulfill the profound need of men and women to find a sense to existence."

This allowed him to conclude with a vibrant eulogy of the religious vocation which he compared, in surprising manner, to the political vocation: "One cannot be a priest halfway," he said, "just as, believe me, one cannot be a president halfway either."

And the President, who, insofar as the marathon day was concerned, was only halfway through, glided past the guests at the Lateran to hurry to his next appointment at another Palace, but a republican one this time - to the Quirinal, where he was to meet President Giorgio Napolitano, before meeting with the Prime Minister of Italy and Spain.

---

The Holy Father today met with

- President Nicholas Sarkozy of France, and his delegation.
- Cardinal Luigi Poggi, emeritus Archivist and Librarian of the Holy Roman Church
- H.E. Darko Tanasković, Ambassador from Serbia, in a farewell visit
- H.E. Mohammad Javad Faridzadeh, Ambassador from the Islamic Republic of Iran, also in a farewell visit
- Children of Italian Catholic Action for traditional Christmas greetings. Address in Italian.

---

Sanctity Is for All Ages, Pontiff Tells Youth;
Offers Example of 6-Year-Old's Heroic Virtue


VATICAN CITY, DEC. 20, 2007 (Zenit.org).- Sanctity is for all ages, says Benedict XVI, for little children and for youth, for adults and for elderly.

The Pope affirmed this today in a traditional Christmas meeting with youth from Italian Catholic Action.

He spoke to the youth about the example of Antonietta Meo, a 6-year-old girl who died of bone cancer in 1937. Documentation of her heroic virtues was promulgated Monday by the Congregation for Saints' Causes.

The Holy Father recalled how during her brief life she "showed special faith, hope and charity" and he presented her as a model for young people. He affirmed that "her existence, so simple and yet so important, shows that sanctity is for all ages: for little children and for young people, for adults and the elderly."

The Pontiff continued: "She traveled quickly down the 'highway' that leads to Jesus [...] who is, in fact, the true 'path' that leads to the Father, and to his and our definitive home that is heaven.

"Jesus is the way that leads to true life, the life that never ends. It is often a steep and narrow way but, if one allows oneself to be attracted by him, it is always stupendous, like a mountain path: The higher one climbs, the easier it becomes to gaze down upon new panoramas, ever more beautiful and vast. The journey is tiring but we are not alone. [...] What is important is not to lose our way, not to miss the path, otherwise we risk falling into an abyss or getting lost in the woods."

"Dear friends," Benedict XVI added, "God made himself man to show us the way. Indeed, by becoming a child he made himself the 'way,' also for young people like you: He was like you; he was your age."

The Pope concluded, expressing his hope that Catholic Action might "walk jointly and briskly along the path of Christ, bearing witness, in the Church and in society, to the fact that this is a beautiful path. It is true that it requires commitment, but it leads to true joy."

Link to Vatican video:
www.radiovaticana.org/it1/videonews_ita.asp?vaiflv=0000149.flv&vai=149.jpg&var1=21/12/2007&var2=Vatican%20City&var3=Papa%20alla%20Curia:%20l%20uomo%20ha%20bisogno%20della%20tras...




The Holy Father delivered his Christmas message to the Roman Curia today, but contrary to the speculation in the Panorama article this week, it had nothing to do with the subject of collegiality.

Rather, it was a review of what the Pope considered to be the highlights of his pastoral year, with particular emphasis on the trip to Brazil, because of the central point he wished to make. And surprisingly, there was not a single mention of Summorum Pontificum!

The emphasis on the Brazil trip had to do with questions that had been raised about the choice of theme for the Fifth General Conference of Latin American Bishops held in Aparecida.

The theme had been "Disciples and missionaries of Jesus Christ - so that in him they may have life". Which the Pope, just a few months after his election, had a hand in framing.

The Pope said it had been questioned why the bishops should have 'retreated' to considering the 'interior' life of the faith instead of confronting actual social problems, especially in Latin America. Here is the heart of his answer, which is a re-statement of the heart of his Magisterium - that in getting back to the basics, knowing Christ and his message, the faithful will do good and know how to do good.

---

To become disciples of Christ is a path of education towards our own true being, towards the right way of being human. In the Old Testament, the basic attitude of the man who lives the word of God is summarized in the term zadic - the just man: whoever lives according to the word of God is a just man. He practices and lives justice.

In Christianity, the attitude of the disciples of Christ was expressed with a different word: the faithful. Faith comprehends all this - the word indicates both being with Christ and being with his justice. We receive in our faith the justice of Christ, we live it first-hand and we transmit it.

The [final] document from the Aparecida conference concretizes all this, in speaking of the 'good news' about the dignity of man, about life, the family, science and technology, human labor, the universal destination of all the goods of the earth, and ecology. These are all dimensions in which justice must be expressed, through which we live our faith, and through which answers are given to the challenges of our time.

---

Here's the VIS story posted one day later:

BENEDICT XVI MEETS ROMAN CURIA
FOR CHRISTMAS GREETINGS


VATICAN CITY, DEC 21, 2007 (VIS) - This morning in the Clementine Hall, the Holy Father held his traditional meeting with cardinals, archbishops, bishops and members of the Roman Curia, for the exchange of Christmas greetings.

"The Curia is a 'working community'," said the Pope opening his address, "held together by bonds of fraternal love which the Christmas festivities serve to reinforce."

He then went on to recall one of the significant events of the year that is drawing to a close: his trip to Brazil to meet with participants in the Fifth General Conference of the Episcopate of Latin America and the Caribbean, and with "the Church in the vast continent of Latin America."

Referring specifically to his encounter with young people in the municipal stadium of Sao Paulo, he observed: "There are mass events which have the single effect of self-affirmation, in which people allow themselves to be carried away by the rhythm and the sounds, and end up deriving joy merely from themselves. On that occasion however, ... the profound communion which spontaneously arose between us caused us, by being with one another, to be for one another. It was not an escape from daily life but became a source of strength for accepting life in a new way."

The Holy Father then went on to recall the canonization of Frei Galvao: "Each saint who enters into history," he said, "represents a small portion of Christ's return, a renewal of His entrance into time, showing us His image in a new light and making us sure of His presence. Jesus Christ does not belong to the past and He is not confined to a distant future. ... Together with His saints He is ... journeying towards us, towards our today."

Still on the subject of his Brazil visit, the Pope recalled how at the "Fazenda da Esperanca" where "people who have fallen into the slavery of drugs, rediscover freedom and hope," he had felt "the renovating power of God's creation." And he went on: "We must defend creation, not only with a view to its utility, but for itself - as a message from the Creator, as a gift of beauty which is promise and hope," because "mankind has need of transcendence."

Turning then to his meeting with Brazilian bishops in the cathedral of Sao Paulo, Benedict XVI highlighted how "the experience of 'effective and affectionate collegiality' of fraternal communion in the shared ministry, led us to feel the joy of catholicity. Over and above all geographical and cultural confines we are brothers, together with the Risen Christ Who has called us to His service."

Having presided, in Aparecida, at the opening of the Fifth General Conference of the Episcopate of Latin America and the Caribbean, which had as its theme "Disciples and missionaries in Jesus Christ, that in Him our peoples may have life," Benedict XVI considered some possible objections to this choice of subject: "Was it not," he asked, "perhaps excessively concentrated on interior life at a time in which the great challenges of history - the urgent problems of justice, peace and freedom - require the complete commitment of all men and women of good will, and in particular of Christianity and the Church?"

To answer this objection, the Holy Father proceeded, "it is necessary to understand the true meaning of the theme." The key idea is that of "finding life," he said, "and the theme presupposes that this objective ... is to be attained through discipleship of Jesus Christ and through commitment to His word and His presence."

Being a disciple of Christ, the Pope said, "means in the first place coming to know Him" by listening to the Word. And to meet Christ "we must listen, then reply through prayer and through practicing what He tells us."

"The disciple of Christ must also be a 'missionary,' a messenger of the Gospel," said the Pope, adding: "Here too the objection could be made as to whether it is still legitimate to 'evangelize' today? Should not all the religions and philosophies of the world coexist peacefully and together seek what is best for humanity, each in its own way?" And he went on: "of course, it is indisputable that we must coexist and cooperate with mutual tolerance and respect."

In this context, Benedict XVI mentioned the letter sent to him by 138 Muslim religious leaders "bearing witness to their joint commitment to promoting peace in the world." In his reply, he said, "I expressed my convinced adherence to such noble sentiments, at the same time underlining the urgent need for a harmonious commitment in order to safeguard values, mutual respect, dialogue and collaboration. The shared recognition of the existence of the One God ... is a premise for joint action in defense of ... the dignity of all human beings, for the edification of a more just and united society."

"Those who have recognized a great truth, those who have discovered a great joy, must pass it on, they cannot keep it to themselves. ... In order to reach fulfillment, history needs the announcement of the Good News to all peoples, to all men and women. How important it is for forces of reconciliation, of peace, of love and of justice to come together in humanity. ... How important it is, ... in the face of the sentiments and the reality of violence and injustice, for rival forces to be mobilized and reinforced.

"And this," the Holy Father added, "is what happens in the Christian mission. Through the encounter with Jesus Christ and His saints," humankind "is re-equipped with those forces for good without which none of our plans for social order is realized but, faced with the enormous pressure of other interests contrary to peace and justice, remain as abstract theories."

Then, definitively answering the question he had posed at the start of his talk, the Pope indicated that the Aparecida meeting was right "to give priority to discipleship of Jesus Christ and to evangelization," and that this was in no way a "misguided retreat into interior life." This, he explained, "is because the renewed encounter with Jesus Christ and His Gospel - and only that - revives the forces that make us capable of giving the right response to the challenges of our time."

The Holy Father subsequently went on to consider the Letter he had sent in June to Catholic Church faithful in the People's Republic of China, in which he gave "certain guidelines for confronting and resolving, in a spirit of communion and truth, the delicate and complex problems of Church life in China. I also indicated the Holy See's willingness to undertake a serene and constructive dialogue with the civil authorities, with the aim of finding a solution to the various problems concerning the Catholic community. ... It is my hope that, with the help of God, the Letter may produce the desired fruits."

At the end of his address to the Curia, the Pope briefly mentioned his visit to Austria in September, and his meeting with young people in the Italian town of Loreto, "a great sign of joy and hope," he said.

"We must not delude ourselves," the Holy Father said, "the secularism of our time and the pressure of ideological presumption (to which the secularist mentality with its exclusive claim to definitive rationality tends), present no small-scale problem." Nonetheless, he concluded, "we also know that the Lord maintains His promise: 'Remember, I am with you always, to the end of the age'."

======================================================================

President Sarkozy's visit yesterday - and his full and unabashed statements about the Catholic roots of France and Europe - were appropriately played up in the Italian media. An example is Repubblica's headline for Marco Politi's story: 'SARKOZY EMBRACES RATZINGERIAN POSITIONS AND REAFFIRMS THE CHRISTIAN ROOTS OF FRANCE'.

None of the Anglophone wire services so far have given enough attention to Sarkozy's address at St. John Lateran later in the day, when he was made an honorary canon of the basilica, nor to the historical significance of the event.

Chinese President upholds
'freedom of religion'
in unprecedented address
to Communist Politburo


Translated from*



VATICAN CITY - In what is interpreted as a 'sign' to the Vatican, President Hu Jin Tao of China told a meeting of the Political Office of the Communist Party of China that Beijing supports 'freedom of religion' and intends to '"help the faithful of all religions who find themselves in difficulty."

Hu, who is also the Party secretary-general, added that "believers and non-believers should work together...for the betterment of society...in the new situation that has been created in China."

The occasion was the first meeting of the new Politburo which was elected last October at the 17th Party Congress.

For the first time in its history, the Politburo dedicated one session to religion, inviting two resource persons to speak about the history and situation of religions in China.

Excerpts from Hu's address were highlighted today in the People's Daily, the Communist newspaper.

Lui Bainian, head of the government-sponsored Patriotic Association of Chinese Catholics, said he hoped "The Vatican understands that China is for freedom of religion."

Liu said it was very significant that the Chinese President had spoken about this to the Politburo and that his remarks were widely disseminated by the Party itself, because it means that Hu wished to show local leaders how they should behave.

Bishop Jia Zhiguo of the 'underground' Church, who was 'released' a few days ago after months of house arrest, did not wish to comment.

A spokesman said the bishop, who is 73 and has spent about 15 years in prison, on and off, fears he may be re-arrested after Christmas, since he has been told that he needs to participate in more 'study sessions', a term used to refer to other forms of extra-judicial detention.

Beijing and the Vatican have had no diplomatic relations since 1951 when the office of the Apostolic Nuncio moved from China to Taiwan.

After several years during which Chinese bishops were named by Beijing with the consensus of the Vatican, China last year named three bishops without consulting the Holy See.

But since September this year, Beijing has chosen bishops for three important dioceses (Beijing, Guangzhou and Yizhang) who had the prior approval of Benedict XVI, indicating a 'thaw'. [What the article does not mention is the Pope's letter to Chinese Catholics on June 30, 2007, which very likely initiated the 'thaw'.]

Official figures show that China has 100 million believers (Catholics, Protestants, Buddhists, Taoists and Muslims). The Patriotic Association of Chinese Catholics counts with 4 million members, and it is estimated that the 'underground' Church has at least twice that number.

*Sorry - I credited this story earlier to PETRUS, because I first saw it there and it had no attribution except the refence to ANSA in heh story. I have since found out it is a story that was lifted from today's issue of Avvenire. I still do not understand why PWETRUS does not attribute its stories properly, because not doing so is taking credit for something falsely; it is journalistic dishonesty.
===================================================================


I am surprised no historian or expert has yet come out with an analysis of the how the Communist Party of China has gradually come to accept religion as a fact of life, since Communism has always been an openly atheistic idealogy which does not encourage religion at all and has, in fact, historically suppressed it, as much as Communist China has done in the past.




In his Christmas message to the Roman Curia today, the Pope referred to his June letter to the Catholics of China. It's the part AP and DPA (German press agency) chose to Report on about the address:





POPE WILLING TO TALK WITH CHINA


VATICAN CITY, Dec. 21 (AP) - Pope Benedict XVI said Friday the Vatican is willing to have "serene and constructive" talks with Chinese authorities to solve the problems of the Catholic community in the country.

Benedict recalled a letter he sent to all Catholics in China in June, in which he praised the underground faithful but urged them to reconcile with followers in the official church.

"With this letter, I wanted to express both my deep spiritual affection for all Catholics in China and a cordial esteem for the Chinese people," the pontiff said in his traditional holiday remarks to the prelates who run Vatican offices.

In the letter, the pope added, "I have indicated the willingness of the Holy See for a serene and constructive dialogue with the civil authorities with the goal of finding a solution to the various problems of the Catholic community."

Benedict said that Chinese Catholics received the letter with "joy and gratitude" and said he hoped it would "bear the hoped-for fruits."

This year, the pope has stepped up efforts to improve church relations with China.

China forced its Roman Catholics to cut ties with the Vatican in 1951, shortly after the officially atheist Communist Party took power. Worship is allowed only in state-backed churches, which recognize the pope as a spiritual leader but appoint their own priests and bishops.

Millions of Chinese, however, belong to unofficial congregations that are not registered with the authorities.




POPE RENEWS DESIRE FOR DIALOG WITH BEIJING


Vatican City, Dec. 21 (DPA) - Pope Benedict XVI on Friday renewed his hope for a "serene and fruitful dialogue" between Vatican and China to solve problems faced by Chinese Catholics. Benedict mentioned Holy See's relations with Beijing in his traditional end-of-year address to representatives of the Roman Curia, the Catholic Church's administrative body.

"I also indicated the Holy See's availability to engage in a serene and constructive dialogue with (Chinese) civil authorities to find a solution to the various problems, concerning the Catholic community," said Benedict, referring to a letter he sent Chinese Catholics in June.

"I hope that with the help of God, it can bear the desired fruit," Benedict said.

The pope in the letter expressed admiration for the Chinese people, but also the need for greater religious freedom in China, and his concern with Beijing's appointment of bishops and other officials in the state-sanctioned Catholic Patriotic Association without consulting the Vatican.

Since then relations appear to have improved with the Vatican saying it had approved in September two state-appointed bishops.

The Vatican's decision not schedule a meeting between Benedict and the Dalai Lama during the Tibetan Bhuddist leader's visit to Rome last week, was widely seen as a move to appease China which accuses the Dalai Lama of separatism and treachery.

Catholics in China who remained faithful to Rome were driven underground when the Communist authorities created the Chinese Patriotic Catholic Association in the late 1950s.

The state-sanctioned church numbers some 5 million members while an estimated 8 million Chinese belong to clandestine Catholic communities.

=====================================================================

Note that neither the AP or DPA writer apparently had any idea of President Hu's address on religious freedom, otherwise how could their stoies have omitted any mention of it, since it is so apropos and extremely significant, even in extra-religious context?

Here's a related story - I just discovered by chance, dumb me!, that La Stampa runs some stories in English online, and this appeared yesterday, with a startling but plausible twist, plus it shows awareness of Hu Jintao's speech on freedom of religion.

It is also the first serious analysis in the mainstream media that have seen so far of how things stand after the Pope's June 30 letter. Therefore, it confronts outright the problem of disobedient hardline bihops and priests in the underground Church that was always
implicit in some initial reactions to the Pope's letter:




THE VATICAN AND BEIJING WARM UP

The Holy See moves to regain control of the Chinese catholics
and rein in the most radical of the "underground" Church

by Francesco Seci
La Stampa online
12/20/2007


The great maneuvers towards the normalization of diplomatic relationships between the Holy See and Beijing are beginning, and Rome looks resolute in resuming control of the Catholic Church in China.

Eight bishops of the “underground” Catholic Church, the one that for decades has been loyal to the Vatican and against the Communist government, are under review and might risk excommunication for having acted against the directions of the Pope’s letter on China issued this past June.

Some bishops in the Gansu and Hebei province, in particular, are at risk for allegedly carrying with ordaining priests without full communication with Rome.

The Pope’s letter cancelled the state of emergency of the Chinese Church that was granted in the 1980s because of situation of duress of the local catholic clergy. The state of emergency allowed more freedom of action and initiative to bishops and clergymen, permitting them to ordain bishops and priests of the underground Church without the consent of Rome.

Xinhua reported that on December 18th evening Hu Jintao, general secretary of the Communist Party of China, presided the second plenary politburo meeting after the Congress and it centered on religious issues.

Hu gave a positive assessment of religion about its role for a harmonious society and stressed that the Party should pay greater attention in the positive contribution of religion in economic and social development.

Catholics in China are divided into an underground Church, which did not want to register with the state’s organizations, and an official one, organized within the Patriotic Catholic Association (PCA).

According to Chinese Catholic sources loyal to the Holy See, the inquiry indicates that the preparation for the normalization of the ties could be quite advanced and the Vatican is working already to shed light on the actual situation of many bishops and priests of the underground Church, which lived for nearly 60 years in a semi-clandestine condition.

The Pope’s letter, however, eliminates this state of emergency, therefore declaring implicitly that there are no more persecutions or communication difficulties with Rome, and offers an important political acknowledgment to the People's Republic of China.

A rapprochement between Rome and Beijing appears also from the ordaining of Beijing’s bishop, Li Shan, in September, who was chosen together by the two parties and the selection of new bishops after that. These appointments are signs that channels between Rome and Beijing are working smoothly.

The inquiry is also connected with to a second aspect of the letter. According to one interpretation of the message, within the Easter period of 2008, the underground Church must come to the open and register with the Chinese authorities.

Some bishops and priests oppose this interpretation. In fact, the issue of official registration is ambiguous as the Holy See does not specify its terms.

Chinese authorities want bishops and priest to register with the Patriotic Association, a semi-governmental body highly controversial for Rome. The Vatican denies any religious role of the PCA, however it is open to admit its civil role.

The underground church, who had been confronting officials fro PCA for decades, would want to register directly with the Office of Religious Affairs, the competent government body supervising also the PCA, or not register at all.

Here again there are margin of ambiguities as at least in one case, for the district of Fengxian, the bishop was been able to skip the PCA and sign up directly with the local Office of Religious Affairs.

Yet, Beijing may not want to broaden the exceptions. It is an administrative problem: the Patriotic Association enrolls about 10,000 people who might have to find a new role after the normalization and cannot simply be fired.

These people have been loyal to Beijing for decades. They are insiders to the organization of the state, where they have friends and relatives, and the government does not intend to betray them and turn its back to them.

Moreover, Rome’s intention to clarify the situation with the underground Church probably also opens a hot new chapter with the official Church. Some “official” bishops and priests may have grave moral issues, they are rumored to have had wives and sons and daughters.

A final decision on the normalization of the diplomatic relations has not yet been taken. There remains, still, the mutual distrust that generates suspicion on the true intentions of the other part.

Moreover, there are two centers of influence with no interest in normal ties.

From the Chinese government’s side, a wing of the PCA is opposing because it would lose its freedom, it would have to be under stricter review from Beijing and Rome. At the moment, Beijing exercises a mild control over the PCA, and Rome does not exercise any.

Against it is also a part of the underground Church for analogous reasons. Today, adducing the communication difficulties, it answers little to Rome and nothing to Beijing, because it does not recognize its political authority. With the normalization of relationships it should meet demands from both.

Actually, the PCA as such has fully resumed its contacts with Rome, which had been more fragile in past years, and some members of the underground Church have kept in touch with the authorities for a full legalization. Last July, during a government meeting, in the presence of many ministers, the head of PCA Liu Bainian invited the Pope to visit China after the normalization of diplomatic ties.

More time could be necessary in order to create a broad consensus for normalization on the two sides. But there is not much time.

Beijing can have an interest in the establishment of diplomatic relations before the Olympic games, beginning next August 8th. Interest could wane if things were to drag for too long.

ADN-Kronos recaps the Pope's holiday schedule of liturgical events:


Pope in busy Christmas schedule


Vatican City, 21 Dec. (AKI) - Pope Benedict XVI will on Monday begin his usual flurry of activity during the Christmas season this year, celebrating Midnight Mass in the Vatican Basilica of St Peter's, the Vatican has announced.

On Tuesday - Christmas Day - he will at noon from the central balcony of the Vatican Basilica deliver his Christmas message to the world and will impart the traditional "Urbi et Orbi" blessing.

On 31 December - New Year's Eve - Benedict will preside at first Vespers on the Solemnity of Mary Mother of God in St Peter's. This will be followed by the exposition of the Blessed Sacrament, the singing of the traditional "Te Deum" hymn of thanksgiving for the year's end, and the Eucharistic blessing, the Vatican's Office of Liturgical Celebrations said.

On 1 January - New Year's Day - the Pope will celebrate Mass in St Peter's at 10 am local time. It is the 41st World Day of Peace which has as its theme: 'The Human Family, a Community of Peace.'

On 6 January, he will once again hold mass at 10 am local time at St Peter's to mark Epiphany. This Christian feast commemorates the revelation of Jesus to humanity, specifically the visit of the Magi or 'Wise Men'.

The Pope will wrap up his Christmas schedule on 13 January , when he will celebrate a mass in Rome's Sistine Chapel at 10 am local time to mark the Feast of Baptism of Christ. The pontiff will baptise a number of infants on this occasion, the Vatican said.

I was rather disappointed not to find an editorial in L'Osservatore Romano today about President Sarkozy's visit, until I realized that they go to press at noon in order to come out with the following day's issue in the afternoon. So today's OR only contains the communique about the French President's visit with Pope Benedict XVI and nothing about his historic speech at St. John Lateran.

Avvenire, which obviously keeps the regular press run for morning newspapers, gave Sarkozy's visit the full treatment, including an editorial, a full translation of Sarkozy's Lateran address, and an interview with Cardinal Tauran about the significance of Sarkozy's address.





First, the editorial:



FAITH AND HAPPINESS:
President Sarkozy marks
an epochal turn for
the meaning of 'secularity'
By DAVIDE RONDONI



Monsieur le President arrived in a cloud of gossip and malicious smiles. That he would have his mind elsewhere... you know how people 'in love' can be very distracted indeed....

Instead, Nicolas Sarkozy showed how much he is focused on the business at hand. His address at St. John Lateran has all the marks of an epochal turn of events.

From now on, the word 'secular' will take on a new significance to be finally free of the odious contrast made with the word 'religious'.

From now on, whoever uses the word 'secularity' as opposed to 'religiosity' will show himself chained to the past. To the archaeology of thought, its mummification. To a wax museum.

Sarkozy's address was not that of a philosopher or a sociologist. He did not treat secularity as if it were an issue for philosophical debate. Nor did he have to 'invent' anything in developing his message. Invention is not a job for presidents.

But good presidents do observe what goes on in philosophers' circles as well as the gossip in the agora. And Sarkozy appears to have reaped, so to speak, the reflections of philosophers, poets, sociologists - even some Frenchmen among these - who have paved the way.

His address at the Lateran was important precisely because it comes from a political leader who represents a new breed. One who reads social reality in its entirety in order to identify the positive forces and those which are not.

He reviewed the history of Franc and its 'essential' link with the Church, and he listed the many Frenchmen who contributed a lot to Catholicism. Then he looked at the present.

Referring to Pope Benedict XVI's recent encyclical on hope, he reiterated that the search for a sense to life is a question that has occupied all civilizations - and that no social, scientific or moral acquisition can entirely satisfy this human thirst.

Sarkozy's 'positive secularity' roots itself in such considerations of human nature. That is why, he says, secularity cannot consider religiosity as 'a danger' but rather as 'an aid', therefore, "the great spiritual currents must be facilitated, not complicated, in day-to-day life".

Without beating around the bush, the French President said the present 'spiritual desert' has not made Frenchmen any happier - evidence, he said, of a place for the spiritual in human life.

In such a desert, Sarkozy said, while respecting the freedom to believe in God or otherwise, "one who believes is one who hopes."

And France is indeed in need of hope today. In its troubled suburbs as well as in its aristocratic circles. And in politics, Monsieur Sarkozy is quite venturesome.

He indicated the methods and areas in which such 'positive secularity' can fund expression: from freedom in education to institutional relationships with the various religions, from acknowledging the social value of charitable activity to the problems of theological education.

With much realism, he referred to all the criticism and tensions relative to these questions. But he considers them carry-overs from ideological rigidity in the past.

In contrast, he points the way to the future with his appeal to the Catholics of his country to be witnesses to their faith.

At the end, the French President repeated a concept dear to his heart: that the gulf between faith and unbelief should not lead to civil or political divisions between believers and unbelievers.

Sarkozy's positive secularity is not a magic formula - and there will be no lack of reaction to it, even among Italy's own 'secularists' who are on permanent watch against any talk about the 'spiritual'.

But Sarkozy's understanding of the link between the secular state and the religious phenomenon give assurance that there will be more room for hope for those who listen. And more personal responsibility towards attaining a better happiness.

It was a French poet who said that if you want to know what a Christian people is, then just look at what it is not. The opposite of a Christian society is a sad society.

Avvenire, 21 dicembre 2007

BENEDICT XVI AND THE WORLD
Editorial
By Gerald Leclerc
France Catholique magazine
Dec. 10, 2007


Another belated post, picked up through Beatrice's website benoit-et-moi.fr and translated here. The post may be belated, but the subject is very current - and may always be, where Benedict XVI is concerned



Judging by some debates in public, that include even the mail to religious publications, a part of Catholic opinion is very much in disarray, namely those who do not understand the orientation of this pontificate and accuse Benedict XVI of turning back the 'gains' of Vatican-II.

The Pope's emphasis on the importance of liturgy and his wish to reconcile to Rome all so-called 'traditionalists' are interpreted by these critics as indicative of the Pope's closing up the 'opening to the world' that has been the watchword for the generation of militants that followed Vatican-II.

By being hammered repeatedly, these accusations end up spreading a deleterious climate which produces conflicts and discouragement. Thus, it is important to seriously reflect on the issue to see clearly and with discernment.

In any case, one must be clear about one point, before proceeding to any discussion: This Pope, far from being a stranger to our world as it is and where it is headed, is one of the most perspicacious of its observers, singularly lucid in his intellectual and moral orientations.

If the College of Cardinals chose Joseph Ratzinger to be Pope, it is because he had all the aptitudes they expect in a Pope - above all, an impressive mastery of the problems [facing the church and society] with the ability to give the Church the orientations demanded by the gravity of the stakes.

It is a mistake to believe that this Pope is remote from reality and wrapped up in a dream of the past. It is interesting that many of those who accuse the Pope this way are themselves wrapped up in cliches that have become passe, that their mental 'software' has become inadequate to the society they think they understand but which they are viewing through an outdated approach.

It suffices to read Benedict's encyclical on hope to understand the man and his mind. Not only is his elevated perspective priceless about the intelligence that faith can give us with respect to how we live, our culture and the choices of our time, but he also arms us with the wisdom to do this. It is not enough to think oneself modern to be modern. One must analyze our era with a perspective that allows us to judge and to decide.

Benedict XVI undertakes such an analysis with a power of erudition and problem formulation that is uncommon today.

In the last months of his earthly existence, Cardinal Jean-Marie Lustiger strongly recommended readig Benedict's texts attentively because they have a rightness and a pertinence which the world needs today.

One must see beyond the gloom and doom of the naysayers and proceed to reflection and to action within a dynamic of faith and hope.

The real world is anxious for this light that comes from a Revelation whose demands are far more helpful than the easy path of aligning oneself with ephemeral modes of thought.

'A positive secularity
can give hope
to society today'


Translated from
Dec. 22, 2007 issue of






A positive secularity - which does not consider religions as a danger but as a point of strength - can play an essential role in giving confidence to human society today.

This was one of the aspects highlighted by the President of the French Republic, Nicolas Sarkozy, in the first interview ever given by a head of state to Vatican media - L'Osservatore Romano, Vatican Radio and the Centro Televisivo Vaticno.

Among the topics touched were the Lebanese presidential stalemate, the recent Paris donors' conference on Palestine, the plans for Mediterranean Union, the eventual membership of Turkey in the European Union, and the efforts to liberate hostages now held by Colombian guerrillas.

But the central point of the interview was that of the contributions that religions can make to a secular state which, as in the case of France, is open to continuous rapid changes.

Interviewing were Romilda Ferrauto of Vatican Radio and Jean-Michel Coulet of the Osservatore Romano. The interview took place yesterday.

You were received by Pope Benedict XVI this morning. When the spokesman of Elysee Palace announced the visit last week, he said this visit was extremely important. We would like to have your opinion about the visit, and if possible, without being indiscreet, any possible ddetails you could give us about the meeting.
It was an important meeting because the Pope is a head of state as well as a religious leader, and I am Catholic by tradition and in my heart. He is a world authority, a spiritual leader, so for me, it is different from meeting any other head of state.

He has a spiritual dimension, and he embodies a message of peace, hope and reconciliation which is useful to the world today, which is inclined to divisions, confrontation and misunderstanding.

The meeting I had with him was extremely cordial. He is a man of great culture, intelligent, someone who loves to listen, has great experience, to whom one can talk with frankness. And that was how our conversation was.


Could you give us any detail of the exchange of opinions you had with him?
We spoke in detail about the situation in Lebanon, and I told him how much I subscribe to the notion of pluralism in the nations of the Middle East.

I told him of the imporrtance I give to Christian values in the history of France, and to the defense and incarnation of a European identity in a world which should not flatten itself into one single culture. It was a very free exchange.

And I told him how happy I will be to receive him in France, independent of his visit to Lourdes, and how happy I would be if he came to Paris.


There are numerous convergences in the diplomacy and foreign relations of both France and the Holy See. Lebanon, as you said, is a priority. Did you have a specific proposal for Lebanon to get out of the current political impasse? Did you deal with this subject in depth?
I communicated to the Holy Father the nature of the exchanges that I have had with the protagonists in Lebanon and with the Syrian President. I told him about my concern, and France's, that Lebanon should emerge from this period of uncertainty under a consensus President. And I told him that France, up to the last minute, would do all that is possible to preserve the miracle of pluralism that Lebanon is and has been.


Do you think there is the possibility of joint diplomatic action between the Holy See and the Maronite church in Lebanon?
In a certain sense, there has already been such action. The Maronite Patriarch has played an extremely important role in trying to reconcile the Christian community in Lebanon. And in another sense, because the voice of the Pope is heard around the world, particularly in Lebanon, where there are numerous faithful.


About the Israeli-Palestinian conflict. It is known how committed France is in this respect, and this was confirmed Monday in the Paris donors' conference for Palestine. Is there also convergence with the Holy See on this point? And what does France have at its disposal to do something about this conflict?
We invited the Apostolic Nuncio in Paris, Archbishop Bandelli, to the donors' conference, as a sign of the Vatican presence in a meeting with representatives from some 90 countries. We in France, as much as the Vatican, want peace, and we think that noe is the moment to make the peace between two states - a modern democratic Palestine, and an Israeli state with guaranteed security.

I told the Pope we think this is the moment to do everything possible to reach the desired solution for peace, and I think he agreed with my analysis.



Were you able to discuss with him what measures would determine the peace in that region at this time?
The Pope expressed his satisfaction over the results of the donors' conference in Paris: some 7 billion, 300 million dollars to contribute towards reconstructing a modern Palestinian state.

Indeed, poverty is the cradle and subsoil for terrorism. The measures adopted in the Paris conference are important in that respect. We also discussed what happens now, after the Conference.

The Pope wanted to know if there will be other conferences of this kind, and I confirmed that others are planned.


If you will, let us discuss internal politics in France, and secularity in particular. In 2004, you were thinking of an amendment to the law of 1905 (stipulating strict secularity in the government), but just before the elections this year, you seem to have renounced such an amendment, in an interview with La Croix. What is the situation now, inasmuch as this issue will come up sooner or later?
You know, I have been interested in the spiritual question for a long time now - but not just the usual questions like 'Does life have any sense?' or 'What happens after death?' - which are, of course, fundamental questions. The spiritual question comes up as soon as man becomes aware of his singular destiny.

[One thinks of] the place of religion, positive secularity, a secularity that recognizes for everyone the right to live his own faith and transmit this to his children. And of the great need for the 'revealed' religions in adapting to the new French reality .

Fifty years ago, the heart of France was in the countryside; today it is the suburbs. But the places of worship are in the countryside where there are less people now, whereas the suburbs are spiritual deserts. That's not positive at all, and that is why I thought that the law of 1905 should be amended.

But I have since thought it out: Such a change can only be done in the context of a consensus, because only around a consensus can one make eventual adaptations, especially considering that I do not wish Islam in France but rather an Islam of France.

That means a Europeanized Islam, compatible with the values of European civilization - and that is why I created the French council for Muslim worship.

These are the debates I wish to see prospering in France. Then, we will see how we can change the law.


As you know, the Pope has exhorted lay faithful to be visible. He asks Catholics today to have the courage to be different. What are your convictions about this?
Christ's message was a very daring message because he announced a God of forgiveness and life after death. I don't think such a message of extreme daring and total hope can be announced in any attenuated manner. It needs grand affirmations, great confidence, and I, too, think that the great spiritual voices should express themselves more forcefully in the public debates today.


Mr. President, you have often defined the role of Christianity as decisive in French reality, as you recalled at the start of this interview. You know that the Church in France has expressed reservations about some French policies, such as on immigration, the family and bioethics. They are fearful about euthanasia. What place do you think these voices can have in a secular Republic like France?
Secularity is really the right of everyone to live his religion, his beliefs, and to hope. That is why, precisely in a secular Republic, religious voices should be heard. Precisely because they are not the State - they are separate from the State. If they belonged to the state, there would be no need to be guaranteed freedom of expression.

But precisely because the state is secular - that is, independent of religion, because the temporal and spiritual spheres are separate - it is important that independent voices, including the religious, are heard in public discourse. I want them to speak out, but not that they speak out only to say they agree with what I think.

The Church has a particular message for those who are the most poor, for those who have nothing, for immigrants - if they did not have the Church, then who would be on their side?

I recognize the right to be different, and I think it is positive that such difference is expressed. I hope that the great religions, including the Islam of France, will always have the voices to express in all tranquillity a message of love, a message of peace.

It is important to me that they can do so. We need Christian intellectuals, great voices who can make themselves heard in public discourse, in order to make society progress, give it sense, and show that life is not a consumer product like everything else.


Do you think that political leaders should listen to these different voices?
In any case, I think they should not fear to encounter them. When Archbishop Vingt-Trois [of Paris] was made a cardinal, I took it upon myself, as President of the Republic, to call him with my congratulations and express my happiness.

No one should be afraid of religions. No one can think that religions will place France under a bushel, under guardianship! One should simply look at the great religious currents as witnesses to hope.

What is a man who believes but a man who hopes? I don't see how hope can be in any way contrary to the republican ideal.

Of course, I was very pleased that the Pope chose hope as the subject of his second encyclical. In 2004, I co-authored a book called The Republic, religions and hope.


We were getting to that. If it's all right with you, let us proceed to talk of Europe. Tonight (Thursday, Dec. 20), you will be meeting with Prime MInisters Prodi and Zapatero to discuss your plan for a Mediterranean Union [along with the North African states)? What would be the limits of this Union and would it not tend to weaken the European Union?
No. Sixty years ago, [the countries of] Europe full of suffering, confrontations, and fratricidal wars, decided to unite themselves. The question has been posed: why should the north and south coasts of the Mediterranean not unite themselves as well?

Is it not time to construct around the Mediterranean, which is our sea, a zone of peace, as well as the cleanest sea in the world? to create common sources of energy for the north and the south, particularly nuclear energy? To create a zone of development that will also assure peace and security? To reunite all the Mediterranean peoples who will not be changing their address?

That's the idea, the great vision that I have for a Mediterranean Union: a union for peace.

Europe reunited after the war, over steel and coal, which were the primary resources for reconstruction. Similarly, the Mediterranean countries should unite around concrete projects for peace, development, security, the management of immigration, the dialog of cultures.


So this Union would involve all the countries in the Mediterranean basin?
Of course, one is Mediterranean or not. I don't see how a union can carry the message of peace if it excludes anyone.


You know, of course, Mr. President, that some analysts have said this plan also has the goal of excluding Turkey from the European Union, or to give it a European identity in some other form. Have you had the opportunity to discuss your views about Turkey with the Vatican, or do you think your viewpoint would coincide with that of the Vatican?
I am not a spokesman for the Holy See, but of course, I have discussed the issue. Turkey is not in Europe by geographical fact. It is in Asia Minor. But close relations between Europe and Turkey are necessary. Turkey has a great civilization, it is a great nation,with a great people, but it is not in Europe. In Europe, we have the Balkans, which are European.

But Turkey is Mediterranean. So I am thinking more in terms of a collaboration between Turkey and Europe, the most intense collaboration possible, but not membership. In the context of a Mediterranean Union, Turkey will have its place - as a great Mediterranean power, the way I see it.

It's not because it will be part of the Mediterranean Union that it should not belong to the EU. It should not be in the EU, because it is not European.


You spoke just now about hope. And in 2004 you wrote the book. It's a beautiful coincidence that the Pope's second encyclical is about hope. What do you think?
Of course, I do not think he took a cue from me! But as for the idea itself, it is easier to hope than to be condemned to despair. When one is in doubt, ti is better to find reason to hope.


A last question, perhaps more personal, but within the context of diplomacy. The daily press, in Italy as well as internationally, talks almost everyday about your diplomacy - that you are innovating, beyond bilateral or multilateral diplomacy, using a diplomacy that they say is one 'of emotion'. In the Vatican, during the days of John Paul II, such diplomacy was called 'a diplomacy of the heart'. I am thinking of the Bulgarian nurse, but also of Ingrid Betancourt [held hostage by Colombian guerrillas]. According to the Vatican communique, you discussed the hostage situation with the Holy Father. Do you think that this defense of human rights has a price, and that everything is possible?
'Diplomacy of the heart' is a beautiful expression - just because it is diplomacy does not mean that one cannot put sentiment, heart, into it. Perhaps because of this, diplomacy has often failed. What would be wrong if suddenly, we put our heart and feeling into it?

That's the way I am. I try to be authentic, sincere, honest, true. At any rate, I cannot see how one can practice diplomacy without having any form of sentiment.

I thanked the Holy Father for his prayers and for his appeal that Ingrid Betancourt may come out of the hell in which she finds herself. for my part, I will do everything possible, to the last second, so she may be free. As I did everything possible so that the Bulgarian nurse could be free.

If all that can be called 'emotion'....well, I can only lament for those who do not have it. Without emotion, you cannot do anything with the power that the people have entrusted to you. I want to do something with the power entrusted to me, and that is to be useful.


We have a last question. The future of Europe is very dear to the Pope's heart, and you said you spoke about it. Could you say something more about this?
Europe has concluded a major phase with the simplified Treaty of Europe and now has a group of experts to call on. Now it should proceed to deeds. France will take on the presidency of Europe in July 2008 after Slovenia.

France will seek to spread the idea of a Europe of immigration, but also a Europe of defense and of the environment, a Europe with great ambitions for development with positive lasting effects. To show a path for the world, because the world should stop dancing atop a volcano.

L'Osservatore Romano - 22 dicembre 2007

The following report, translated from today's La Repubblica, is representative of the Italian MSM coverage of the Pope's address to the Curia yesterday.


BENEDICT XVI:
'YES' TO DIALOG WITH CHINA

A new phase opens at the Vatican
By MARCO POLITI


The Holy Father listens to the tribute delivered by Cardinal Angelo Sodano
at the meeting with the Roman Curia yesterday.


VATICAN CITY - China remains a priority for Benedict XVI. The Pope wants to develop a dialog with Beijing to arrive at authentic negotiations to normalize the life of the Catholic Church in China.

The letter addressed to Chinese Catholics last June, the Pope said during his traditional Christmas meeting with the Roman Curia, was received with gratitude by them.

He added that the message expressed "the willingness of the Holy see for a calm and constructive dialog with civilian authorities to find a solution to the various problems concerning the Catholic community."

There is in Papa Ratzinger's reiteration the awareness that a promising phase seems to be opening up.

Yesterday, Avvenire played up a report on an unprecedented event: For the first time, Chinese President Hu Jintao expressed himself in favor of religion during a meeting of the Politburo of the Chinese Communist Party.

Hu spoke about the freedom of religion, and gave assurances that the Party wants to help "believers of all religions if they find themselves in difficulty".

Above all, he recognized the role that men of faith can have in the present situation of China.

"Believers and non-believers," he exhorted, "should work together for the betterment of society."

That was the orientation of Benedict's letter in June. And it was precisely not to compromise the dialog with Beijing that the Pope cancelled an audience with the Dalai Lama, which had been virtually agreed to take place last December 13. [I once again register my objection to this widespread assumption by the MSM, in view of Fr. Lombardi's explicit denial that any meeting had been arranged.]

Beijing has been pleased so far, allowing the ordination of new bishops approved by both the Vatican and Beijing. Yesterday, thew news came of the ordination of the new Bishop of Ningxia, another mutually accepted nomination, by prelates who are similarly recognized by both sides. [See separate story in NEWS ABOUT THE CHURCH.]

In his address to the Roman Curia, Benedict XVI also looked at the issue of Islam, appreciating the fact that both religions, Christian and Muslim, are based on "a shared acknowledgment of the existence of one God", and could therefore commit themselves together to promote the dignity of every human being and to construct a more just and fraternal society.

The Pope underscored the importance of the letter from 138 Muslim religious leaders received last October - an initiative which. Vatican sources say, should lead to a high-level working session between Catholic experts on Islam and some of the letter's signatories.

The Pope spoke of the urgency of an "mutual commitment for the guardianship and protection of the values of reciprocal respect, dialog and collaboration."

Given the importance of dialog and inter-religious meetings such as those at Assisi and similar annual meetings sponsored by the Sant'Egidio Community, the Pope nevertheless gave first priority to the Church's indispensable mission of evangelization.

All religions, he said, should live together in a spirit of tolerance, but this does not mean, he said, that "we can no longer transmit the message of Jesus Christ."

On the contrary, he pointed out, whoever has come to know a great truth "should transmit it, and cannot in fact keep it to himself." In a world of violence and injustice, he said ti was essential to spread opposing forces, which is the sense of Christian mission.

Among the Pope's great concerns are the threat of secularism and the sense of emptiness which in Western societies often leads to drugs, "a mockery which the devil plays on men", the Pope told the cardinals.

Repubblica, 22 dicembre 2007

=====================================================================





Here is a translation of Il Messaggero's report on the Pope's address:


THE POPE OFFERS BEIJING
CONSTRUCTIVE DIALOG
By Franca Giansoldati


VATICAN CITY - The Olympic Games are coming close and the signs of detente between the Vatican and China appear to be intensifying.

Benedict XVI, in his year-end message to the Roman Curia, reiterated for the nth time, the "willingness of the Holy See tfor a calm and constructive dialog with the civilian authorities of Beijing to find a solution to the various problems regarding the Catholic community."

To normalize relations with Beijing is one of the objectives closes to the heart of Papa Ratzinger. that is why last June, he addressed a long open letter to the Chinese Catholics, urging the reconciliation between the Patriotic Association recognized by the Chinese government, and the underground Church which is still illegal.

Now it seems time to bring the two sides together but it has to be done in stages.

"With this letter," the Pope said yesterday, "I wished to show my profound personal affection for all Catholics as well as my heartfelt esteem for the Chinese people."

The letter recalled the ecclesiological principles of Catholic tradition and the Second Vatican Council, in setting guidelines "to confront and resolve the complex problems of the life of the Church in China".

First of all, in the manner of naming bishops. It is hoed that ,in this regard, the letter would "have the expected results".

The dialog between China and the Vatican is taking place through emissaries on both sides but even at a distance.

Two days ago, President Hu Jintao's address to the Politburo of the Communist Party of China provided food for thought. Hu told the Party that China 'supports religious freedom' and that it intends "to help believers of all religions who find themselves in difficulty."

Then he made a statement that was unthinkable until recently: "Believers and non-believers should work together for the betterment of society in the new situation that has been created in China."

Beijing and the Holy See have not had relations since Mao Tse-tung forced out the Apostolic Nuncio from Beijing in 1951.

Il Messaggero, 22 dicembre 2007

In the Name of God, the Compassionate, the Merciful


Muslims further inter-faith dialogue
By Guy Dinmore in Rome
Financial Times (UK)
Published: December 22 2007


More than 130 Muslim scholars and religious leaders will issue a Christmas message of thanks and greetings to the Christian world this weekend as part of a growing movement to strengthen mainstream Islam against violent extremism and to promote inter-faith dialogue.

The message, hailed as unique and historic by theologians on both sides, follows a letter by the same group to Pope Benedict XVI, accepting his invitation to the Vatican and proposing outlines of an agenda focusing on theological, social and moral issues.

Stressing the sanctity of every individual life and calling for healing and peace in a suffering world, the 138 signatories ask for repentance before God and forgiveness between communities.

"Mainstream Islam has regained its voice once again," said Aref Ali Nayed, one of the signatories and co-ordinators. "Some minority voices, because of their extreme and violent nature, managed to capture media attention. This has resulted in a very skewed and distorted picture of Islam."

He said individual Muslim thinkers had greeted their Christian counterparts at Christmas throughout history. "However, this is the first time a large group of Muslim scholars from across the schools greet their Christian neighbours," he added.

The Muslim world's internal struggle was highlighted this month when Ayman al-Zawahiri, al-Qaeda's number two, accused King Abdullah of Saudi Arabia of insulting Islam by becoming the first custodian of its two holiest sites to meet the Pope. Some Islamist websites say it is forbidden for Muslims to send a Christmas greeting to a Christian.

The Christmas letter, to be published tomorrow,thanks the prominent Christians who responded positively to the group's first letter - published on October 11 - calling for dialogue with the Christian world. That letter, entitled "A Common Word", gave warning of those who "relish conflict and destruction". It said: "The very survival of the world itself is perhaps at stake."

The 138 include senior figures from across the Muslim world. The grand muftis of Egypt, Russia, Bosnia and Kosovo, two ayatollahs from Iran, and European and US scholars have signed. The October appeal for dialogue was welcomed by Rowan Williams, the Archbishop of Canterbury, and other leading Christian figures, culminating in a letter bearing 300 signatures and published in the New York Times on November 18.

Miroslav Volf, a Yale University theologian involved in this letter, welcomed the Christmas message, saying it was important that the historic initiative of the Muslim intellectuals "contains every affirmation of sanctity of every single human life".

The Pope replied to "A Common Word" in late November, expressing "deep appreciation" and inviting representatives of the 138 to the Vatican.

He has expressed regret since his speech in 2006 in which he deeply offended Muslims by quoting a 14th century Byzantine emperor saying the Prophet Mohammed brought "things only evil and inhuman", such as "his command to spread by the sword the faith he preached".

However, the time he took in answering the October message, and the framework he offered for dialogue - with an emphasis on social rather than theological issues - raised concerns.

[Oh, how cavalierly - or perhaps, deliberately and maliciously - these journalists slip in judgment calls like this! The Vatican answer came one month after the letter was sent. The letter from the 138 came 13 months after the Regensburg lecture and the Pope's meeting with Muslim abassadors to the Holy See. And there is absolutely no basis or need for theological dialog, because no one is seeking to reconcile the two faiths doctrinally! That would be a logical contradiction. The common theological points have been identified and recognized - there is one God, and he has commanded man to love God and his fellowmen. That's it!

Muslims do not recognize Christ as God, which is the very basis of the Christian religion, nor will they ever accept the concept of the Trinity. Surely, even the Muslims can see that collaboration can and should start with mutually agreed concrete practical actions that do not depend on the fine points of theology to arrive at consensus, but just common sense, which includes the sense of right and wrong. and that if one is to be true to one's own faith, theological discussions with someone of another faith are entirely superfluous and a sheer waste of time!!]]

Prince Ghazi bin Muhammad of Jordan, chairman of the Royal Aal al-Bayt Institute for Islamic Thought, diplomatically addressed those concerns in his recent reply.

Cardinal Jean-Louis Tauran, head of the pope's council for inter-religious dialogue, told the Financial Times last night that events were moving positively and that a preparatory meeting would take place in the spring. But it was too early to talk of an agenda.

Prof Nayed, who has taught at the Vatican's Gregorian University, says he has "lamented the negativity being fed into the Pope's perspective on Islam by some of his closest advisers. This negativity is very dangerous and leads the Vatican to make some truly dangerous mistakes".

[Nayed is, as usual, making his self-serving and self-congratulatory statements that we have grown used to from Sandro Magister's postings of his lengthy, self-indulgent posturings in the guise of scholarship. And it really is counter-productive at the start to be nitpicking perceived faults. What does Nayed actually know, for instance, of what the Pope's 'closest advisers' are telling him? He is spouting off on ill-founded assumptions.]

THE IMPULSE «AD GENTES»:
A new urgency to mission
By GEROLAMO FAZZINI

Editorial translated from
the 12/22/07 issue of



If there is one thing to which Benedict XVI has been accustoming us, it is to measure ourselves against important and decisive questions that have to do with man and God.

In his speech to the Roman Curia yesterday, the Pope dwelt on a crucial question, which is particularly debated. today.

He summarized it this way: "Is it still licit to evangelize? Should not perhaps all the religions and concepts of the world coexist peacefully and seek to do their best for mankind, each in its own way? "

The question is far from academic.

There is a sector of public opinion - especially after 9/11 - where the idea has gained ground that the claim of religions to universdality necessarily implies that violence by their followers can trespass anywhere.

To hear some intellectuals, one would think that fundamentalism (with all the collateral effects that go with it) is the ineluctable trend of every believer who professes himself to be one and who has a 'claim' to proposing 9or imposing) his own beliefs to others.

Some have proposed a do-goodist dialog, preferably coupled with low-profile testimony of faith (so as not to hurt the sensitivity of the other, who has a different belief), as the formula that will guarantee peaceful coexistence.

Even in the missionary world - although in its entirety, it does give splendid testimony of courageous dedication to the cause of the Gospel - similar temptations make their way from time to time.

Often, dutiful obedience to the Spirit ('who breathes where it will') is confused with a 'renunciatory' attitude - almost as though proclaiming the Gospel was just an option to add to 'presence'.

Of course, one must also take note of provocations from those theologians who love to talk about 'an exchange in the name of reciprocity', in which the believer gives to the non-believer, and vice-versa, in an exchange of gifts mysteriously guided by the Spirit.

But if a Christian considers Jesus as the Savior of all men, and that his message is not a manual of rules but rather 'good news' for everyone, inevitably one cannot do other than bear witness to him.

First with one's life and soon after, with words. Benedict XVI acknowledged this yesterday with expressions of encouraging simplicity and effectiveness: "Whoever has come to know a great truth, whoever has found great joy, should transmit it - he cannot, in fact, keep it to himself."

At a missionary convention in Montealvano a few years ago, Fr. Vittorio Farronato, a Combonian priest serving in the Congo, gave this memorable statement "At one time, the missionary urgency came from the thought that 'If I don't arrive to baptize them, they will all go to hell'. Today the urgency comes from the need, and the right, that every person, every people, has, to experience how good the Lord is."

Which is another way of saying that salvation has a universal scope. Evangelization, we could say, as a chance to guarantee the concrete right to true happiness - of course, a special kind of happiness, not the one labelled as such by New Age ideas.

As always, there are those who will think this approach too direct and intimate. No, says the Pope. The Gospel is something very concrete, it is the "good news about the dignity of man, life, family, science and technology, human labor, the universal fate of the goods of the earth, ecology - dimensions through which responses are made to the challenges of our time."

Such an approach happened in Aparecida, Brazil, last spring. It happens every time, throughout history, when the Church takes the Master's appeal seriously - to be itself, and thus, be yeast for the world.

Avvenire, 22 dicembre 2007

In the Name of God, the Compassionate, the Merciful


If one of the articles I posted earlier today (from the Financial Times) had not referred to a reply that Jordanian Prince Ghazi had sent to Cardinal Bertone, I wouldn't have known it, because I have not checked the COMMON WORD site for two weeks now - and I have not read elsewhere, not even in the Italian media, that there had been a reply. And yet it's dated December 12!

Anyway, here it is - I have been unable to lift the PDF text to convert to WORD, so I've had to copy the pages as images.










I wonder if Cardinal Bertone has answered this by now. The concrete novelty here is the proposal to send a delegation of three persons in February or March to work out arrangements for the working session.

I didn't care very much for the quotation from the Naples statement of the Muslims about 'dialogue', as it sounded like lecturing the Vatican on what dialogue ought to be. But this paragraph is the most interesting for several reasons.



First, it reiterates the scuttlebutt that Prof. Aref referred to in the earlier article without specifying exactly what was said 'as regards the very principle of theological dialog with the Muslims."

Then, it goes on to concede something I have been arguing all along (sorry to bring myself into the discussion), though less vehemently and in less absolute terms than I do, and verbalizes it explicitly:
"We, like you, consider complete theological agreement between Christians and Muslims inherently not possible by definition".

The only other comment I have read about this 'impossibility' of theological dialog between people of different faiths (but not among Christians) was a statement by Fr. Kolvenbach of the Jesuits, which John Allen quoted, but then, in a later post, he says Kolvenbach did not really mean that, and that the statement was taken out of context by the headline writer. Why should Kolvenbach or Allen have second thoughts about such a statement, which is sheer common sense?

Prince Ghazi does make two sensible suggestions: 1) to call any discussion of doctrine 'spiritual' rather than theological; and 2) to base these discussions only "on what we do agree on".

Insh'Allah this process will go on ingood faith on both sides!

P.S. In REFLECTIONS ON ISLAM, I have just posted an address given by Mons. Celestino Migliore to Notre Dame University on Nov. 15 entitled Catholicism and Islam: Point of Convergence and Divergence. It is very good reading and the most explicit discussion I have seen so far by any ranking Vatican official about the nature and problems of inter-religious dialog. And in it he makes the ff statements which make the points I raised:

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I think that the dialogue we have to establish with the Islamic community is not a matter of reconciling our theological tenets. Rather, it’s a matter of agreeing on the human dignity of every person, created in the image and likeness of God, which long precedes one’s religious affiliation. From that point on, we can talk to each other and cooperate for the common good.

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From an article by Paolo Rodari in Il Riformista of 12/22/07, about Mons. Piero Marini's book presentation in London (posted in REFLECTIONS ON OUR FAITH...), the last part of the article was newsworthy, as follows:


Yesterday, in his traditional Christmas message to the Roman Curia, Benedict XVI did not cite the Motu Proprio among the highlights of his pastoral year in 2007. [I have been trying to figure out why the blatant omission, but then, neither did he cite Sacramentum caritatis, that great Apostolic Exhortation released in February 2007, summarizing the Bishops Synod of 2006, nor mention the visits to Vigevano, Pavia, Assisi and Velletri.]

Perhaps it was decided not to do so, only a few days before the expected release of a clarificatory note by the Pontifical commission Ecclesia Dei, intended to make sure the Motu Proprio is carried out without further ifs and buts, because this is a question that a part of the Church is still finding hard to digest as it should.

Translated from Il Riformista, 22 dicembre 2007