CHINA Pope's Letter To Catholics Asserts Faith Values, Urges Reconciliation

Posted: 2nd July 2007

HONG KONG (UCAN) -- The Holy See says the letter of Pope Benedict XVI to Chinese Catholics is not political in nature but instead focuses on religious issues and the life of the Catholic community in China today.

The Vatican released the document, "Letter of The Holy Father Pope Benedict XVI to the Bishops, Priests, Consecrated Persons and Lay Faithful of the Catholic Church in the People's Republic of China," on June 30.

The original text is 54 pages in Italian, but official translations have also been released in various other languages, including Chinese and English.

The letter, signed by the theologian-pope on the Solemnity of Pentecost, May 27, presents a theological framework within which all current problems and difficulties are to be viewed and resolved.

After greeting the Catholics in China and stating its purpose, the letter presents its two main parts: "Situation of the Church-Theological Aspects" and "Guidelines for Pastoral Life." It ends with a "revocation of faculties and of pastoral directives" for Church activities in past decades, and calls for a "day of prayer for the Church in China" before the pope giving his final greeting.

The letter is an attempt to help the Chinese Church be fully united and return to a more normal and ordinary life, including the way it is governed and administered. It also reiterates the pope's "love and closeness to the Catholic community in China," and, after highlighting key theological principals of Catholic faith, offers guidelines concerning Church life and the mandate of evangelization in China.

The pope says he offers the letter in response to numerous requests he has received in recent last years regarding various issues, such as the role of state bodies in relation to the Catholic community, the recognition of bishops and priests by civil authorities, and new boundaries for ecclesiastical zones or Church administrative areas in the mainland.

The letter is addressed to mainland Catholics but also sends a particular message to China's civil authorities. To avoid tension and confrontation, it reaffirms that the Holy See wants to pursue dialogue with China's authorities.

The situation of the "open" and "underground" Catholic communities in China is addressed, but the letter does not speak of a "Patriotic Church," a term that much of the mass media still use erroneously.

One Catholic community in China is officially recognized by the government, while the other functions in a clandestine way, refusing to be independent of Rome. The letter confirms that China's Catholics have only one Church and all desire to be one with the pope, the successor of Saint Peter, the first pope.

The letter notes that both communities have suffered and been controlled for practicing their faith. The letter makes clear that good and faithful Catholics are not just on one side.

Seeking to promote reconciliation and unity among Catholics in mainland China, the letter urges all mainland Catholics to dialogue, seek understanding and pardon each other, so as to be faithful to Christ and the successor of Peter, as well as to engage in respectful dialogue with the government, in accordance with fundamental principles based on the Gospel.

The pope also asks the Church in China to live its own missionary vocation intensely, announce the Gospel and witness to Christ, crucified and risen, and look ahead with hope and without fear as it faces today's challenges.

The letter repeatedly speaks about Christians who have died for their faith, and commends them as examples and as a support for new evangelization.

The pope also expresses his concern for the Chinese Church's urgent needs, including the proper formation of clergy, Religious and Catholic laity.

He further notes that the richness of the Second Vatican Council has not yet reached many Chinese Catholics, and this must be addressed so that they can respond to their mission amid an ever more demanding and difficult situation.

The letter stresses that the appointment of bishops touches the heart of the Church, not least because their nomination by the pope guarantees the unity of the Church as well as hierarchical communion.

While the letter reaffirms that only the pope nominates bishops, it expresses hope that agreement can be reached with the Chinese government to resolve questions about the choice of candidates, their appointments and the recognition by civil authorities. Ordaining bishops without papal mandate, the letter says, "inflicts a painful wound on the ecclesial communion and a grave violation of the canonical discipline."

Citing the Code of Canon Law (Canon 1382), the letter also asserts that when religious freedom is lacking, one must examine case by case if a person truly deserves a sanction envisaged by the Code. It says all circumstances must be considered and real subjective responsibility must be evaluated.

The letter also states that the Holy See, in the name of the whole Catholic Church and to the advantage of the international community, hopes to open dialogue with the Chinese government to overcome past misunderstandings, and to work for the good of the Chinese people and for peace in the world.

According to the letter, the Holy See realizes that normalizing links with the People's Republic of China requires time, and it will always respect the legitimate authorities and not interfere in the country's internal affairs.

The letter also points out that China's civil authorities are well aware that the Church, in its teaching, invites its faithful to be good citizens, respective and active collaborators of the common good in their country, but it also asks the state to guarantee full religious freedom to its citizens.

According to the letter, the Church cannot accept that the Chinese Catholic Patriotic Association places itself above the bishops and leads the Christian community. The association's aim of having an independent, self-managing and self-administrating Church is incompatible with Catholic doctrine, it says.

The letter's only direct reference to the association is in a footnote.

Article Source: UCAN