Talks for the Holy See
(From November 2009)
Cardinal Parolin's Address to 69th Session of UN General Assembly
"The promotion of a culture of peace calls for renewed efforts in favour of
dialogue, cultural appreciation and cooperation, while respecting the variety of
sensibilities."
NEW YORK, September
30, 2014 - Here below is the address of Cardinal Pietro Parolin,
Vatican Secretary of State, at the 69th Session of the General Assembly of
the United Nations (New York, Monday 29 September 2014).
***
Mr President,
In extending to you
the Holy See’s congratulations on your election to the presidency of the
sixty-ninth Session of the General Assembly, I wish to convey the cordial
greetings of His Holiness Pope Francis to you and to all the participating
delegations. He assures you of his closeness and prayers for the work of
this session of the General Assembly, with the hope that it will be carried
out in an atmosphere of productive collaboration, working for a more
fraternal and united world by identifying ways to resolve the serious
problems which beset the whole human family today.
In continuity
with his predecessors, Pope Francis recently reiterated the Holy See’s
esteem and appreciation for the United Nations as an indispensable means of
building an authentic family of peoples. The Holy See values the efforts of
this distinguished institution "to ensure world peace, respect for human
dignity, the protection of persons, especially the poorest and most
vulnerable, and harmonious economic and social development" (Address
to the Secretary General of the United Nations and the UN System Chief
Executives Board for Coordination, 9 May
2014). Along these lines and on numerous occasions, His Holiness has
encouraged men and women of good will to place their talents effectively at
the service of all by working together, in tandem with the political
community and each sector of civil society (cf. Letter
to the World Economic Forum, 17 January
2014).
Though mindful
of the human person’s gifts and abilities, Pope Francis observes that today
there is the danger of widespread indifference. As much as this indifference
concerns the field of politics, it also affects economic and social sectors,
"since an important part of humanity does not share in the benefits of
progress and is in fact relegated to the status of second-class citizens" (Address
of Pope Francis to the Secretary General of the United Nations and the UN
System Chief Executives Board for Coordination,
9 May 2014). At times, such apathy is synonymous with irresponsibility. This
is the case today, when a union of States, which was created with the
fundamental goal of saving generations from the horror of war that brings
untold sorrow to humanity (cf. Preamble of
the Charter of the United Nations, 1),
remains passive in the face of hostilities suffered by defenceless
populations.
I recall the
words of His Holiness addressed to the Secretary General at the beginning of
August: "It is with a heavy and anguished heart that I have been following
the dramatic events in northern Iraq", thinking of "the tears, the suffering
and the heartfelt cries of despair of Christians and other religious
minorities of [that] beloved land". In that same letter the Pope renewed his
urgent appeal to the international community to "take action to end the
humanitarian tragedy now underway". He further encouraged "all the competent
organs of the United Nations, in particular those responsible for security,
peace, humanitarian law and assistance to refugees, to continue their
efforts in accordance with the Preamble and relevant Articles of the United
Nations Charter" (Letter of the Holy Father
to the Secretary General of the United Nations Organization concerning the
situation in Northern Iraq, 9 August
2014).
Today I am compelled
to repeat the heartfelt appeal of His Holiness and to propose to the General
Assembly, as well as to the other competent organs of the United Nations,
that this body deepen its understanding of the difficult and complex moment
that we are now living.
With the
dramatic situation in northern Iraq and some parts of Syria, we are seeing a
totally new phenomenon: the existence of a terrorist organization which
threatens all States, vowing to dissolve them and to replace them with a
pseudo-religious world government. Unfortunately, as the Holy Father
recently said, even today there are those who would presume to wield power
by coercing consciences and taking lives, persecuting and murdering in the
name of God (cf. L’Osservatore Romano,
3 May 2014). These actions bring injury to entire ethnic groups, populations
and ancient cultures. It must be remembered that such violence is born out
of a disregard for God and falsifies "religion itself, since religion aims
instead at reconciling men and women with God, at illuminating and purifying
consciences, and at making it clear that each human being is the image of
the Creator" (Benedict XVI,Address to the
Members of the Diplomatic Corps Accredited to the Holy See,
7 January 2013).
In a world of global
communications, this new phenomenon has found followers in numerous places,
and has succeeded in attracting from around the world young people who are
often disillusioned by a widespread indifference and a dearth of values in
wealthier societies. This challenge, in all its tragic aspects, should
compel the international community to promote a unified response, based on
solid juridical criteria and a collective willingness to cooperate for the
common good. To this end, the Holy See considers it useful to focus
attention on two major areas. The first is to address the cultural and
political origins of contemporary challenges, acknowledging the need for
innovative strategies to confront these international problems in which
cultural factors play a fundamental role. The second area for consideration
is a further study of the effectiveness of international law today, namely
its successful implementation by those mechanisms used by the United Nations
to prevent war, stop aggressors, protect populations and help victims.
Following the
attacks of 11 September 2001, when the world woke up to the reality of a new
form of terrorism, some media and "think tanks" oversimplified that tragic
moment by interpreting all subsequent and problematic situations in terms of
a clash of civilizations. This view ignored longstanding and profound
experiences of good relations between cultures, ethnic groups and religions,
and interpreted through this lens other complex situations such as the
Middle Eastern question and those civil conflicts presently occurring
elsewhere. Likewise, there have been attempts to find so-called legal
remedies to counter and prevent the surge of this new form of terrorism. At
times, unilateral solutions have been favoured over those grounded in
international law. The methods adopted, likewise, have not always respected
the established order or particular cultural circumstances of peoples who
often found themselves unwillingly at the centre of this new form of global
conflict. These mistakes, and the fact that they were at least tacitly
approved, should lead us to a serious and profound examination of
conscience. The challenges that these new forms of terrorism pose should not
make us succumb to exaggerated views and cultural extrapolations. The
reductionism of interpreting situations in terms of a clash of
civilizations, playing on existing fears and prejudices, only leads to
reactions of a xenophobic nature that, paradoxically, then serve to
reinforce the very sentiments at the heart of terrorism itself. The
challenges we face ought to spur a renewed call for religious and
intercultural dialogue and for new developments in international law, to
promote just and courageous peace initiatives.
What, then,
are the paths open to us? First and foremost, there is the path of promoting
dialogue and understanding among cultures which is already implicitly
contained in the Preamble and First Article of the Charter of the United
Nations. This path must become an ever more explicit objective of the
international community and of governments if we are truly committed to
peace in the world. At the same time we must recall that it is not the role
of international organizations or states to invent culture, nor is it
possible to do so. Similarly, it is not the place of governments to
establish themselves as spokespersons of cultures, nor are they the primary
actors responsible for cultural and interreligious dialogue. The natural
growth and enrichment of culture is, instead, the fruit of all components of
civil society working together. International organizations and states do have
the task of promoting and supporting, in a decisive way, and with the
necessary financial means, those initiatives and movements which promote
dialogue and understanding among cultures, religions and peoples. Peace,
after all, is not the fruit of a balance of powers, but rather the result of
justice at every level, and most importantly, the shared responsibility of
individuals, civil institutions and governments. In effect, this means
understanding one other and valuing the other’s culture and circumstances.
It also entails having concern for each other by sharing spiritual and
cultural patrimonies and offering opportunities for human enrichment.
And yet, we do not
face the challenges of terrorism and violence with cultural openness alone.
The important path of international law is also available to us. The
situation today requires a more incisive understanding of this law, giving
particular attention to the "responsibility to protect". In fact, one of the
characteristics of the recent terrorist phenomenon is that it disregards the
existence of the state and, in fact, the entire international order.
Terrorism aims not only to bring change to governments, to damage economic
structures or simply to commit common crimes. It seeks to directly control
areas within one or various states, to impose its own laws, which are
distinct and opposed to those of the sovereign State. It also undermines and
rejects all existing juridical systems, attempting to impose dominion over
consciences and complete control over persons.
The global
nature of this phenomenon, which knows no borders, is precisely why the
framework of international law offers the only viable way of dealing with
this urgent challenge. This reality requires a renewed United Nations that
undertakes to foster and preserve peace. At present, the active and passive
participants of such a system are all the states, which place themselves
under the authority of the Security Council and who are committed not to
engage in acts of war without the approval of the same Council. Within this
framework, military action carried out by one state in response to another
state is possible only in the event of self-defence when under direct armed
attack and only up until such time as the Security Council successfully
takes the necessary steps to restore international peace and security (cf. Charter
of the United Nations, Art. 51). New forms
of terrorism engage in military actions on a vast scale. They are not able
to be contained by any one state and explicitly intend to wage war against
the international Community. In this sense we are dealing with criminal
behaviour that is not envisaged by the juridical configuration of the United
Nations Charter. This notwithstanding, it must be recognized that the norms
in place for the prevention of war and the intervention of the Security
Council are equally applicable, on varying grounds, in the case of a war
provoked by a "non-State actor".
In the first
place, this is because the fundamental objective of the Charter is to avoid
the scourge of war for future generations. The juridical structure of the
Security Council, for all its limits and defects, was established for this
very reason. Moreover, Article 39 of the Charter of the United Nations
assigns the Security Council the task of determining threats or aggressions
to international peace, without specifying the type of actors carrying out
the threats or aggressions. Finally, the states themselves, by virtue of
membership to the UN, have renounced any use of force which is inconsistent
with the purposes of the United Nations (cf. Charter
of the United Nations, Art.2, 4).
Given that the new
forms of terrorism are "transnational", they no longer fall under the
competence of the security forces of any one state: the territories of
several states are involved. Thus the combined forces of a number of nations
will be required to guarantee the defence of unarmed citizens. Since there
is no juridical norm which justifies unilateral policing actions beyond
one’s own borders, there is no doubt that the area of competence lies with
the Security Council. This is because, without the consent and supervision
of the state in which the use of force is exercised, such force would result
in regional or international instability, and therefore enter within the
scenarios foreseen by the Charter of the United Nations.
My Delegation wishes
to recall that it is both licit and urgent to stop aggression through
multilateral action and a proportionate use of force. As a representative
body of a worldwide religious community embracing different nations,
cultures and ethnicities, the Holy See earnestly hopes that the
international community will assume responsibility in considering the best
means to stop all aggression and avoid the perpetration of new and even
graver injustices. The present situation, therefore, though indeed quite
serious, is an occasion for the member states of the United Nations
Organization to honour the very spirit of the Charter of the United Nations
by speaking out on the tragic conflicts which are tearing apart entire
peoples and nations. It is disappointing, that up to now, the international
community has been characterized by contradictory voices and even by silence
with regard to the conflicts in Syria, the Middle East and Ukraine. It is
paramount that there be a unity of action for the common good, avoiding the
cross-fire of vetoes. As His Holiness wrote to the Secretary General on 9
August last, "the most basic understanding of human dignity compels the
international community, particularly through the norms and mechanisms of
international law, to do all that it can to stop and to prevent further
systematic violence against ethnic and religious minorities".
While the
concept of "the responsibility to protect" is implicit in the constitutional
principles of the Charter of the United Nations and of Humanitarian Law, it
does not specifically favour a recourse to arms. It asserts, rather, the
responsibility of the entire international community, in a spirit of
solidarity, to confront heinous crimes such as genocide, ethnic cleansing
and religiously motivated persecution. Here with you today, I cannot fail to
mention the many Christians and ethnic minorities who in recent months have
endured atrocious persecution and suffering in Iraq and Syria. Their blood
demands of us all an unwavering commitment to respect and promote the
dignity of every single person as willed and created by God. This means also
respect for religious freedom, which the Holy See considers a fundamental
right, since no one can be forced "to act against his or her conscience",
and everyone "has the duty and consequently the right to seek the truth in
religious matters" (Second Vatican Council, Dignitatis
Humanae, 3).
In summary, the promotion of a culture of peace
calls for renewed efforts in favour of dialogue, cultural appreciation and
cooperation, while respecting the variety ofsensibilities. What is needed is
a far-sighted political approach that does not rigidly impose a
priori political models which undervalue
the sensibilities of individual peoples. Ultimately, there must be a genuine
willingness to apply thoroughly the current mechanisms of law, while at the
same time remaining open to the implications of this crucial moment. This
will ensure a multilateral approach that will better serve human dignity,
and protect and advance integral human development throughout the world.
Such a willingness, when concretely expressed in new juridical formulations,
will certainly bring fresh vitality to the United Nations. It will also help
resolve serious conflicts, be they active or dormant, which still affect
some parts of Europe, Africa and Asia, and whose ultimate resolution
requires the commitment of all.
Mr President,
With
Resolution A/68/6 of the 68th Session of the General Assembly, it was
decided that this present Session would discuss the Post-2015 Development
Agenda, to be then formally adopted in the 70th Session in September 2015.
You yourself, Mr President, aptly chose the main theme of this present
Session: Delivering and Implementing a
Transformative Post-2015 Development Agenda.
During your
recent meeting with all the Chief Executives of Agencies, Funds and Programs
of the United Nations (cf. Address to the
Secretary General of the United Nations and the UN System Chief Executives
Board for Coordination, 9 May 2014), His
Holiness requested that future objectives for sustainable development be
formulated "with generosity and courage, so that they can have a real impact
on the structural causes of poverty and hunger, attain more substantial
results in protecting the environment, ensure dignified and productive
labour for all, and provide an appropriate protection for the family, which
is an essential element in sustainable human and social development.
Specifically, this involves challenging all forms of injustice and resisting
the ‘economy of exclusion’, the ‘throwaway culture’ and the ‘culture of
death’". Pope Francis encouraged the Chief Executives to promote "a true,
worldwide ethical mobilization which, beyond all differences of religious or
political convictions, will spread and put into practice a shared ideal of
fraternity and solidarity, especially with regard to the poorest and those
most excluded" (ibid).
In this
regard, the Holy See welcomes the 17 "Sustainable Development Goals"
proposed by the Working Group (Open Working
Group for Sustainable Goals), which seek
to address the structural causes of poverty by promoting dignified labour
for everyone. Equally, the Holy See appreciates that the goals and targets,
for most part, do not echo wealthy populations’ fears regarding population
growth in poorer countries. It also welcomes the fact that the goals and
targets do not impose on poorer states lifestyles which are typically
associated with advanced economies and which tend to show a disregard for
human dignity. Furthermore, with regard to the Post-2015
Development Agenda, the incorporation of
the results of the OWG [Open Working Group
for Sustainable Goals], alongside the
indications given in the Report
of the Intergovernmental Committee of Experts on Sustainable Development
Financing and those arising out of the
interagency consultation, would seem indispensable for the realization of
the Sustainable Development Goals and
the Post-2015 Development Agenda.
Nevertheless, and
notwithstanding the efforts of the United Nations and of many people of good
will, the number of the poor and excluded is increasing not only in
developing nations but also in developed ones. The "Responsibility to
protect", as stated earlier, refers to extreme aggressions against human
rights, cases of serious contempt of humanitarian law or grave natural
catastrophes. In a similar way there is a need to make legal provision for
protecting people against other forms of aggression, which are less evident
but just as serious and real. For example, a financial system governed only
by speculation and the maximization of profits, or one in which individual
persons are regarded as disposable items in a culture of waste, could be
tantamount, in certain circumstances, to an offence against human dignity.
It follows, therefore, that the UN and its member states have an urgent and
grave responsibility for the poor and excluded, mindful always that social
and economic justice is an essential condition for peace.
Mr President,
Each day of
the 69th Session of the General Assembly, and indeed of the next four
Sessions, up until November 2018, will bear the sad and painful memory of
the futile and inhumane tragedy of the First World War (a
senseless slaughter, as Pope Benedict XV
referred to it), with its millions of victims and untold destruction.
Marking the centenary of the start of the conflict, His Holiness Pope
Francis expressed his desire that "the mistakes of the past are not
repeated, that the lessons of history are acknowledged, and that the causes
for peace may always prevail through patient and courageous dialogue" (Angelus,
27 July 2014). On that occasion, the thoughts of His Holiness focused
particularly on three areas of crisis: the Middle East, Iraq and Ukraine. He
urged all Christians and people of faith to pray to the Lord to "grant to
these peoples and to the Leaders of those regions the wisdom and strength
needed to move forward with determination on the path toward peace, to
address every dispute with the tenacity of dialogue and negotiation and with
the power of reconciliation. May the common good and respect for every
person, rather than specific interests, be at the centre of every decision.
Let us remember that in war all is lost and in peace nothing" (ibid).
Mr President,
In making my own the
sentiments of the Holy Father, I fervently hope that they may be shared by
all present here. I offer to each of you my best wishes for your work, while
trusting that this Session will spare no effort to put to an end the clamour
of weapons that marks existing conflicts and that it will continue to foster
the development of the entire human race, and in particular, the poorest
among us.
Thank you, Mr
President.
------------------------------------------------------------------------
Holy See's
Comments to Observations From UN Committee on Rights of the Child
"The Committee has overlooked important distinctions between the Holy See,
Vatican City State and the universal Catholic Church"
VATICAN CITY, September
26, 2014 - Here are comments released by the Holy See regarding
the Concluding Observations of the UN Committee on the Rights of the Child.
* * *
1. The Holy See is
well aware of its position within the international juridical system, as a
sovereign subject of international law, as well as of its obligations as a State
Party to the Convention on the Rights of the Child (CRC) and its Optional
Protocols, which has been clearly articulated in its Reports, Written
Replies and statements made during the
inter-active dialogue. At this point, and pursuant to art. 45 (d) of the CRC,
the Holy See intends to comment on certain passages contained in the Concluding
Observations (CRC/C/VAT/CO/2;
CRC/C/OPSC/VAT/CO/1; CRC/C/OPAC/VAT/CO/1)
presented by the Committee on the Rights of the Child (hereinafter “Committee”),
on 5 February 2014.[1]
2. In specific
regard to the Concluding Observations CRC/C/VAT/CO/2,
the Holy See underlines that in executing the obligations under the CRC, its
conduct has always been inspired by general principles of international law,
which include respecting in good faith the obligations deriving from treaties.[2] The
specific details are set out in theSecond
Periodic Report (CRC/C/VAT/2) and in the Written
Replies to the List
of Issues of the Committee
(CRC/C/VAT/Q/2/Add.1). The Holy See has acted in a similar way in relation to
the application of the Optional Protocols as specified in its Initial
Reports (CRC/C/OPSC/VAT/1 and
CRC/C/OPAC/VAT/1) and in the Written Repliesof
the Holy See to the List of Issues of
the Committee (CRC/C/OPSC/ VAT/Q/2/Add.1).
3. The Holy See, in
affirming its proper nature as a subject of international law, reiterates that
the international obligations contracted upon adherence to the CRC, with
reservations[3] and
interpretative declaration[4],
and its Optional Protocols are fulfilled first and foremost through the
implementation of the aforementioned duties within the territory of the Vatican
City State (VCS), over which the Holy See exercises full territorial
sovereignty.Beyond this geographic territory, which it administers, the Holy See
disseminates principles recognized in the CRC to all people of goodwill and to
various local Catholic churches and institutions, which operate in different
States in compliance with national laws. Therefore, the obligations of the
Convention and its Optional Protocols refer to Vatican citizens, as well as,
where appropriate, the diplomatic personnel of the Holy See or its Officials
residing outside the territory of Vatican City State.[5] The
Holy See does not have the capacity or legal obligation to impose the
abovementioned principles upon the local Catholic churches and institutions
present on the territory of other States and whose activities abide with
national laws. The Holy See, in accordance with the rules of international law,
is aware that attempting to implement the CRC in the territory of other States
could constitute a violation of the principle of non-interference in the
internal affairs of States.
4. In light of the
above, the Holy See takes note with satisfaction that the Committee has
considered this position, indicating that itis “aware” of “the
Holy See’s ratification of the Convention as the Government of the Vatican City
State, and also as a sovereign subject of international law having an original,
non-derived legal personality independent of any territorial authority or
jurisdiction”, and that the Committee is “fully
conscious that bishops and major superiors of religious institutes do not act as
representatives or delegates of the Roman Pontiff ”
(CRC/C/VAT/CO/2, para. 8).
5. Indeed, as
regards implementation of its obligations under the Convention and its Optional
Protocols, the Holy See, for example, has made significant amendments to the
criminal laws of Vatican City State. As was emphasized in the Second
Periodic Report on the CRC and in the Initial
Reports on the Optional Protocols, in the Written
Replies to the List of Issues of the Committee as
well as in the interactive dialogue with the Committee, the Holy See has
executed its commitments within the territory of VCS, where it has the
obligation to implement the Convention and its Protocols.
6. On the other
hand, by rejecting the consistent position expressed in international law and
practice, and despite repeated explanations of the Holy See in its Reports,[6] Written
Replies[7] and
interactive dialogue,[8] the
Committee has overlooked important distinctionsbetween the Holy See, Vatican
City State and the universal Catholic Church. This, inter
alia, has led to a grave misunderstanding of
the Holy See’s international legal obligations under the Convention.[9]
7. The profundity of
confusion regarding the nature of the Holy See, its internal legal order as well
as its international legal personality, is fully revealed, for example, in Concluding
Observation para. 8 (CRC/C/VAT/CO/2),[10] when
“religious obedience”, [11] in
canons 331 and 590 of the Codex Iuris Canonici (CIC),
is interpreted to construct a new form of “ecclesial governance,”[12] where
the Holy See is required to control the daily activities of clerics, religious
and laypersons, living in the territories of sovereign States. [13]
8. In reference to
the abovementioned canonical norms, the Holy See, as a sovereign subject of
international law, reserves to itself the exclusive competence to interpret its
internal fundamental norms, in conformity with pertinent international law,
including the freedom of religion, with specific reference to the exclusive
power of faith communities to organize and govern their internal affairs.[14]
9. In addition, the
Holy See wishes to underline that the treaty body has plunged into canon law,
which is a juridical system, however, not equivalent to that of States. In other
words, only the laws of the territory of Vatican City State are comparable to
those of other States Parties to the Convention.Unsurprisingly, the position in
para. 8 (CRC/C/VAT/CO/2) based on an erroneous interpretation of Canons 331 and
590, is fundamentally flawed, and in response, the Holy See reaffirms the
following points found in either its Reports, Written
Replies orstatements during the interactive
dialogue:
a. That canon law
is a “complex unity of divine positive law, divine natural law and human law
which reflect the Catholic Church: its origin, means, spiritual and moral
mission, organizational structure, supernatural end, spiritual and temporal
goods,” signifies that it differs from the laws of other States, in fundamental
respects;[15]
b. That the Church
is a “communion” of mutual relationships means that interaction between the
particular and the universal Church must “respect the principles of collegiality
and primacy and the duties and rights in canon law of all members of Christ’s
faithful;”[16]
c. That the
“religious obedience” of Bishops and religious Superiors concerns the unity of
the doctrine of the Catholic faith and of the Catholic Church, founded and
constituted as a society by Jesus Christ based on the communion of faith,
sacraments and discipline, which are freely adhered to by members of the
faithful[17];
d. That penal
canon law provides certain sanctions for breaches concerning the public order of
the ecclesial society (e.g. dismissal from the clerical state, penances) means
it “differs greatly from State criminal law and [is] not intended to usurp or
otherwise interfere with them or with State civil actions.”[18] In
specific regard to the distinctions between penal canon law and State criminal
laws, the Holy See refers State Parties to its Second
Periodic Report on the Convention on the
Rights of the Child.[19]
10. Of general
concern, for all States Parties, should be the fact that para. 8
(CRC/C/VAT/CO/2) offers a controversial new approach to “jurisdiction”, which
clearly contradicts the general understanding of this concept in international
law.
a) In particular,
para. 8 contends that “by ratifying the
Convention”[20] a
State Party has “committed itself to
implementing the Convention” through “individuals
and institutions” living and operating in the
territories of other States.[21] In
the case of the Holy See, this amounts to a sort of “universal legal
jurisdiction” over most States Parties.
b) This
interpretation is contrary to obligations under the CRC, which are prima
facie territorial, taking into consideration
the Vienna Convention on the Law of Treaties, and a facial reading of the treaty
together with the general understanding of jurisdiction as previously discussed
in the Holy See’s Written Replies.[22]
c) Due to the grave
implications of this erroneous approach for relations between States, the Holy
See emphasizes, once again, that in accordance with international law and State
practice, the Holy See does not ratify a treaty on behalf of every Catholic in
the world, and therefore, does not have obligations to “implement” the
Convention within the territories of other States Parties on behalf of
Catholics, no matter how they are organized.[23]
d) Moreover, the
Holy See’s religious and moral
mission, which transcends geographical
boundaries, cannot be transformed into a sort of “universal legal jurisdiction”,
which somehow becomes a matter under the mandate of a treaty body.
11. Before
moving on to other issues, the Holy See, while maintaining its position on
jurisdiction set out in Written Reply no. 32, wishes to correct the statement
made in Written Reply no. 34 (CRC/C/VAT/Q/2/Add.1), wherein it refers to the “openness
of the religious sisters to engage in discussions about issues of compensation,
and their willingness to pay part of a compensation package developed by State
authorities”. Rather, religious sisters had
agreed with the Government of Ireland to pay a specific sum of money in relation
to a “redress scheme”
in 2002 concerning other entities, which did not include the institution under
discussion.
12. As
for the recommendations concerning the situations described in paragraphs 37-39
of the Concluding Observations (CRC/C/VAT/CO/2),
such matters fall within the jurisdiction of the States in which the Catholic
institutions operate. The functioning of these entities must be carried out in
accordance with national laws and with respect for the competent State
authorities tasked with investigating, prosecuting and punishing crimes or other
illicit acts committed against children by members of these institutions.
13. As for para. 40
(b) (CRC/C/VAT/CO/2), the Holy See emphasizes that the criminal laws of Vatican
City State punish acts of violence against children residing within this
territory in accordance with due process and appropriate penalties upon findings
of guilt: Law n. VIII, Complementary Norms in
Criminal Matter, of 11 July 2013, Title II,
and Law n. IX: Law Modifying the Criminal Code
and Criminal Procedure, of 11 July 2013.
14. In regard to
recommendations concerning the accession to international instruments contained
in Concluding Observations (CRC/C/VAT/CO/2),
paragraphs 44 (j) and 62, the Holy See reaffirms that it operates within the
international community like other subjects of international law, while
maintaining its specific mission and end. For this reason, the Holy See has
always sought to become a part of international multilateral conventions
regulating various areas, also on behalf of Vatican City State, with the
necessary evaluation of these conventional norms in respect to its nature and to
the particular function of its internal juridical system. Pursuant to the
principles and rules of international law, the Holy See accedes to conventions
that do not contradict the character of its mission and the nature of its own
internal juridical system or that directly support specific norms within its
juridical system. Moreover, it is noteworthy to recall the well-known position
of the Holy See that it becomes a State Party to certain conventions in order to
contribute with its moral support in the construction of an opinio
juris to encourage a rapid entry into force of
the conventions and their effective observance.
15. Moreover, the
Holy See highlights that the Committee makes certain recommendations that
disregard principles of international law that underpin every treaty (e.g. the
sovereign equality and independence of all States, the non-interference in the
domestic affairs of States as well as the principles of free consent, good faith
and pacta sunt servanda rule).[24] For
example, certain Concluding Observations (CRC/C/VAT/CO/2)
: a) disregard a State Party’s own account of what it consented to when it
ratified a treaty;[25] b)
adopt an erroneous view of the State Party based on an unusual interpretation of
what was perceived to be the internal law of a State Party;[26]c)
recommend investigations, the enactment of laws, and the development of policies
within the territorial jurisdiction of other States[27] (with
indifference to the territorial sovereignty of other States and the principle of
non-interference in the domestic affairs of other States); and d) ignore the
reservations and interpretative declaration of a State Party. [28]
16. The Holy See is
concerned about the lack of respect for the text of a treaty, which has been
carefully drafted by States Parties, including the Holy See itself (the fourth
State Party to ratify the CRC). In this regard, the Holy See in its Second
Periodic Report and Written
Replies has duly noted the introduction of new
terms or principles by the Committee, which in its view marks a departure from
the ordinary meaning of the words in the text.[29] The
Holy See ratified the Vienna Convention on the Law of Treaties and is bound to
follow the rules of interpretation therein. In addition, the Holy See reaffirms
its own reservations, interpretative declaration as well as long standing
principles recognized in international law as well as the Convention.[30]
17. Of particular
concern in the Concluding Observations is
the advancement of controversial new expressions not contained in the
Convention, and related principles, which contradict the ordinary meaning of the
words in the text, and fail to respect the spirit of the CRC. In addition, these
particular expressions are the subject matter of much debate on the
international level, and certainly, have not been agreed to or otherwise
accepted by the Holy See.[31]
a) In
a clear and open violation of the “ordinary
meaning” of the terms of the CRC “in
their context and in the light of its object and purpose”,[32] the Concluding
Observations advocate for “abortion.”[33] This
is completely unacceptable and such a recommendation is incompatible with the
fundamental purpose and function of the international legal order.[34] According
to the CRC, children, defined as under 18 (art. 1), require “legal
protection, before as well as after birth,” (preamble
para. 9). By doing do, theConcluding
Observations derogates from the child’s “right
to life” (art. 6) as well as his or her right
to“pre-natal and post-natal health care”
(art. 24.2.d). In addition, it deviates from the principle that children should
not be discriminated against on the basis of “birth”
(art. 2).
b) The
Holy See recognizes the variety of situations in which people live, and many due
to tragic circumstances, however, the Concluding
Observations promote “diverse
forms of family”[35]as
a matter of principle. This expression is not found in the Convention, nor is it
defined. It is worth noting that according to the International Bill of Human
Rights both States and society have an obligation to protect the family, based
on marriage between one man and one woman, the “natural
and fundamental group unit of society”.[36] The
Convention recognizes this principle when it incorporates the International Bill
of Human Rights in preamble paragraphs. 3-4 and acknowledges the family as “the
fundamental group of society andthe natural environment for the growth and
well-being of …children,” which “should
be afforded the necessary protection and assistance so that it can fully assume
its responsibilities within the community”
(preamble para. 5, CRC).
c) In
further regard to the natural family, the term “family
planning” is used in the Convention. The Holy
See pursuant to its reservation interprets the expression to mean only morally
acceptable methods, that is, the natural methods.[37] The
expression “contraception”[38] is
not contained in the text of the CRC.
d) With
respect to the rights of parents, “both parents
have common responsibilities for the upbringing and development of the child” (art.
18 CRC), they have prior rights “to choose the
kind of education that shall be given to their children”
(preamble para. 3, CRC incorporates UDHR art. 26.3 by reference) and education
should include “development of respect for the
child’s parents” (art. 29 (1) (c) CRC).
However, a State Party is urged to ensure “sexual
and reproductive health education” and “sexual
and reproductive health and information.”[39] These
expressions are not found in the text of the Convention nor are they defined in
international law. On this matter, the Holy See takes the opportunity to
reaffirm that the education of children (defined in art.1 CRC), boys and girls,
including education about authentic human love, human sexuality, married love
and related matters are primarily and fundamentally the right, duty, and
responsibility of parents.[40] The
international principle regarding religious freedom recognizes that parents have
the right to ensure that their childreceives a religious and moral education in
conformity with their own convictions, which also guarantees the freedom to
teach a religion or belief.[41]
e) In the Concluding
Observations, the principle of equality
between men and women (boys and girls) (art. 2 CRC; cf. preamble para. 5, UDHR)
and the principle of non-discrimination on the grounds of sex (preamble para. 3,
art. 2, CRC) are discussed within the context of “gender”,
which is a word not contained in the text, and apparently employed to
incorporate a larger ideological platform. In this latter regard, references to
inherent dignity (preamble paras. 1-2, CRC) and inherent equality between the
two sexes are dismissed as examples of “gender-based
discrimination”[42],
while subjective lifestyle choices and attractions are promoted as a matter of
“rights”: “same sex couples”;[43]“sexual
orientation”.[44] With
reference to the term “gender”,
the Holy See reiterates its position set out in para. 36 of its Second
Periodic Report.[45]
18. The fundamental
premises contained in Concluding Observation
para. 8 distort the entire Concluding
Observations and launch the Committee into
matters protected by the right to freedom of religion.[46] For
example, suggestions are made relating to: a) the interpretation of scripture;[47] b)
changes to faith and morals;[48] d)
amendments to canon law;[49] and
e) revision of ecclesial governance.[50]
19. Moreover, many
of the recommendations noted in paras. 16-17 supra,
may also be viewed through the prism of religious freedom, in particular regard
to the autonomy of religious communities to express their doctrine, manifest
their faith and worship. From this perspective, the Holy See offered a more
profound understanding of inherent human dignity, as founded on the image and
likeness of God, and equality between men and women, as being in harmony with
the fundamental complementarity of men and women and their call to communion. In
response, however, the Concluding Observations state:
“complementarity
and equality in dignity [are] two concepts which differ from equality in law and
practice” and “justify
discriminatory legislation and policies.”[51] In
addition, the Holy See emphasizes that the “concept
of human rights” cannot be juxtaposed with the
freedom of religion, as if the latter did not constitute a fundamental human
right.
20. Other
comments, for example, made in the Concluding
Observations promote negative stereotyping and
manifestations of intolerance against members of the Catholic religion. For
example, the Concluding Observationsallege
that the “complementarity”
between the two sexes and the “equality in
dignity” of males and females “justify
discriminatory legislation and practices”.[52] In
addition, promotion of the protection of the family, based on marriage between
one man and one woman means that “Church run
institutions” discriminate against “children
on the basis of their family situation.”[53] A
reasonable observer might argue that the principle of non-discrimination has
been applied in an unprincipled way, namely as a sword against freedom of
religion.
21. Moreover,
many of the recommendations noted in paras. 17-20 supra,
deal with matters to which the Holy See has entered reservations and
interpretative declaration, and therefore do not respect arts. 2 (d); 19-21 of
Vienna Convention on the Law of Treaties.[54] Indeed,
they completely disregard the Declaration of the State Party at the moment of
its accession to the CRC, according to which “…the
Holy See, in acceding to this Convention, does not intend to prescind in any way
from its specific mission which is of a religious and moral character.”[55]
22. The Concluding
Observations include inaccurate statements
that have no evidentiary foundation.[56] Moreover,
many materials presented by the Holy See, especially regarding child protection
were dismissed or ignored.[57]Lastly,
it is noteworthy, that answers given by a State Party not considered in line
with certain suggestions does not mean that a reply to a question has not been
given. For example, the Holy See was repeatedly asked the same query on various
matters (e.g. discrimination based on sex, views of the child, the meaning of
family, reservations, new expressions not accepted by the State Party, and
matters falling within the territorial jurisdiction of other States). Indeed,
the interactive dialogue largely involved the repetition of questions in the
Committee’s List of Issuesto
which the Holy See had previously responded in its Written
Replies, which, in turn, left the impression
that the interactive dialogue was predetermined by Concluding
Observations that had already been prepared.
23. In
conclusion, as was clearly explained during the interactive dialogue with the
Committee on 16 January 2014, and keeping in mind the concerns raised in paras.
6-10; 15-22 supra,
the Holy See:
a) Reiterates
its commitment to make protection of the child a priority, in all situations,
and continue to take appropriate measures pursuant to the Convention and its
Optional Protocols, as unequivocally set out in its Reports, Written
Replies and statements during the interactive
dialogue;
b) Confirms
its willingness to implement the Convention and its Optional Protocols, in
accordance with its own nature and mission, and to consider, in a similar way,
the pertinent suggestions proposed by the Committee, in line with its moral and
religious mission, for a better implementation of its treaty obligations and for
a systematic preparation and presentation of its Periodic
Reports;
c) Reaffirms
also as a sovereign of the Vatican City State, that implementation of the norms
of the Convention and its Optional Protocols, as well as the relevant
recommendations by the Committee, will be exclusively considered in light of its
specific nature and mission (see paras. 3 and 6 supra),
as recognized by the international juridical system.[58]
--
[1] The
Committee on the Rights of the Child, Concluding
Observations on the Second Periodic Report of the Holy See on
the Convention on the Rights of the Child,
CRC/C/VAT/CO/2, 31 January 2014; The Committee on the Rights of the Child, Concluding
Observations on the Initial Report of the Holy See on the Optional Protocol to
the Convention on the Rights of the Child on the Sale of Children, Child
Prostitution and Child Pornography,
CRC/C/OPSC/VAT/CO/1, 31 January 2014; The Committee on the Rights of the Child, Concluding
Observations on the Initial Report of the Holy See on the Optional Protocol to
the Convention on the Rights of the Child on the Involvement of Children in
Armed Conflict, CRC/C/OPAC/VAT/CO/1, 31
January 2014.
[2] See
e.g.,preamble and art. 26, Vienna
Convention on the Law of Treaties, United
Nations, Treaty Series, vol. 1155, p. 331 (23 May 1969).
[3] Reservations
of the Holy See: "a) [The Holy See] interprets
the phrase `Family planning education and services' in article 24.2, to mean
only those methods of family planning which it considers morally acceptable,
that is, the natural methods of family planning.
"b) [The Holy See] interprets the articles of the
Convention in a way which safeguards the primary and inalienable rights of
parents, in particular insofar as these rights concern education (articles 13
and 28), religion (article 14), association with others (article 15) and privacy
(article 16).
"c) [The Holy See declares] that the application of the
Convention be compatible in practice with the particular nature of the Vatican
City State and of the sources of its objective law (art. 1, Law of 7 June 1929,
n. 11) and, in consideration of its limited extent, with its legislation in the
matters of citizenship, access and residence."
[4] Declaration
of the Holy See on the CRC: “The Holy See
regards the present Convention as a proper and laudable instrument aimed at
protecting the rights and interests of children, who are 'that precious treasure
given to each generation as a challenge to its wisdom and humanity' (Pope John
Paul II, 26 April 1984).
"The Holy See recognizes that the Convention represents
an enactment of principles previously adopted by the United Nations, and once
effective as a ratified instrument, will safeguard the rights of the child
before as well as after birth, as expressly affirmed in the `Declaration of the
Rights of the Child' [Res. 136 (XIV)] and restated in the ninth preambular
paragraph of the Convention. The Holy See remains confident that the ninth
preambular paragraph will serve as the perspective through which the rest of the
Convention will be interpreted, in conformity with article 31 of the Vienna
Convention on the Law of Treaties of 23 May 1969.
“By acceding to the Convention on
the Rights of the Child, the Holy See intends to give renewed expression to its
constant concern for the well-being of children and families. In consideration
of its singular nature and position, the Holy See, in acceding to this
Convention, does not intend to prescind in any way from its specific mission
which is of a religious and moral character”.
[5] Apostolic
Letter, issued MOTU PROPRIO,
Roman Pontiff Francis, On the Jurisdiction of
Judicial Authorities of Vatican City State in Criminal Matters, 11
July 2013, entered into force 1 September 2013.
[6] The
Holy See, Initial Report on the Convention on
the Rights of the Child, CRC/C/3/Add.27, March
28, 1994, at paras. 1-2; The Holy See, Second
Periodic Report on the Convention on the Rights of the Child,
CRC/C/VAT/2, October 22, 2012, at paras. 1-5; The Holy See, Initial
Report on the Optional Protocol to the Convention on the Rights of the Child on
the Sale of Children, Child Prostitution and Child Prostitution, CRC/C/OPSC/VAT/1,
November 8 2012, at paras. 4-5; The Holy See, Initial
Periodic Report to the Convention on the Rights of the Child on the Involvement
of Children in Armed Conflict, CRC/C/OPAC/VAT/1,
October 22, 2012, at paras. 4-5.
[7] The
Holy See, Written Replies to the List of Issues
in relation to its Second Periodic Report on the Convention on the Rights of the
Child, CRC/C/VAT/Q/2 Add.1, January 9, 2014,
at paras. 6-8; The Holy See, Written Replies to
the List of Issues in relation to its Initial Report on the Optional Protocol to
the Convention on the Rights of the Child on the Sale of Children, Child
Prostitution and Child Prostitution,
CRC/C/OPSC/VAT/Q/1 Add.1 January 9, 2014, at paras. 6-8.
[8] The
Holy See, Presentation of Reports to the
Committee on the Rights of the Child at the Interactive Dialogue, 65th Session
of the Committee on the Rights of the Child (13-31 January 2014), 16
January 2014.
[9] The
“moral authority” or “moral leadership” of the Holy See, referred to several
times by the Committee (see e.g.,
CRC/C/OPSC/VAT/CO/1, supra note
1, at paras. 16, 21), does not constitute legally binding authority over anyone.
Such leadership cannot be transformed into a treaty obligation. That the central
organ of the Church has openly “shared”
best practices, especially about child protection going well beyond its strict
obligations under the CRC, should not be misinterpreted as suggesting that
intra-Church matters fall within the mandate of a treaty body.
[10] CRC/C/VAT/CO/2, supra note
1, at para. 8; see also CRC/C/OPSC/VAT/CO/1, supra note
1, at para. 3; see the same line of reasoning in CRC/C/OPAC/VAT/CO/1, supra note
1, at para. 7, 13-14.
[11] Id.
[12] Id.
[13] See
e.g., CRC/C/VAT/CO/2, supra note
1, at para. 41 (“The Committee is also
concerned that in spite of its considerable influence on Catholic families the
Holy See has still not adopted a comprehensive strategy to prevent abuse and
neglect in the home”). See
also paras. 22; 32 (c); 41-43; 51.
[14]See
e.g., Human Rights Committee, General
Comment No. 22 (48) (art.18), Doc.
CCPR/C/21/Rev.1/Add.4.
[15] CRC/C/VAT/2, supra note
6, at para. 97.
[16] CRC/C/VAT/Q/2/Add.1, supra note
7, at para. 8.
[17] CRC/C/VAT/2, supra note
6, at para. 97; see also e.g., Comité
des droits de l’enfant, Soixante-cinquième
session Compte rendu analytique de la 1852ͤ séance,
CRC/C/SR.1852, 21 janvier, 2014, at paras. 36, 41- 42.
[18] CRC/C/VAT/2, supra note
6, at para. 98.
[19]Id.
at paras. 98 a-h.
[20] See
e.g.,Convention on the Rights of the Child,
G.A. Res. 44/25, at art. 49 (2), U.N. Doc. A/Res/44/25 (20 November 1989). In
addition, the argument is framed in a manner that contradicts the plain meaning
of the Convention on the Rights of the Child, which, according to art. 49 (2) of
the CRC, provides that States Parties are bound by their treaty obligations when
the treaty enters “into
force on the thirtieth day after deposit by such [twentieth] State of its
instrument of ratification or accession”, and
not upon ratification, as suggested by theConcluding
Observations.
[21] CRC/C/VAT/CO/2, supra note
1, at para. 8; see also CRC/C/OPSC/VAT/CO/1, supra note
1, at para. 3; see e.g.,the
same line of reasoning in CRC/C/OPAC/VAT/CO/1, supra note
1, at para. 7, 13-14.
[22]CRC/C/VAT/Q/2
Add.1, supra note
7, at para. 10; Cf. Convention
on the Rights of the Child, supra note
20, at arts. 2; 10.2; 7.2, 20.2; 22.1, 44.2; 44.6.
[23] See
e.g., CRC/C/VAT/CO/2, supra note
1, at paras.16; 18; 20; 22; 24; 30; 32; 34; 40; 42; 49; 51; 53; 57; 59; 61; 63;
CRC/C/OPSC/VAT/CO/1, supra note
1, at paras. 16, 18, 24, 26; CRC/C/OPAC/VAT/CO/1, supra note
1, at paras. 7, 13-14, 18.
[24] See.
e.g.,the recognition of these principles in
the preamble of the Vienna Convention on the Law of Treaties,supra note
2.
[25] CRC/C/VAT/CO/2, supra note
1, at para. 8; See also CRC/C/OPSC/VAT/CO/1, supra note
1, at para. 3.
[26] Id.
[27] See
e.g., CRC/C/VAT/CO/2, supra note
1, at paras. 16; 18; 20; 22; 24; 30; 32; 34; 40; 42; 49; 51; 53; 57; 59; 61; 63.
[28] CRC/C/VAT/CO/2,
para.12 (reservations, generally); para. 31 (reservation on the rights and
duties of parents); paras. 36, 56 (reservation on family planning); para.55
(interpretative declaration on the right to life).
[29] See
e.g.,CRC/C/VAT/2, supra note
6, at paras. 18; 36 and both sets of Written
Replies, generally: CRC/C/VAT/Q/2 Add.1 and
CRC/C/OPSC/VAT/Q/1 Add.1, supra note
7.
[30] See e.g., CRC/C/VAT/2, supra note
6, at paras. 23 a-n: (e.g. equality between women and men; special protection
due to the family, the natural and fundamental unit of society; the right to
life of the child, before as well as after birth; and the prior right of parents
before the State to educate their child).
[31] In
particular regard to these disputed terms, the Holy See takes the opportunity
once again to reaffirm its position: “The
three Reservations and the Interpretative Declaration are even more important
given the attempted redefinition or creation of new terms and/or rights and/or
principles, which do not correspond to an authentic and holistic vision of the
human person and his or her rights and duties, nor present a good faith
interpretation of the Convention’s text. The Holy See has never agreed to such
terms, rights or principles often contained in the Committee’s General Comments
and its Concluding Observations, and they certainly do not enjoy international
consensus.” (CRC/C/VAT/2, para. 18).
[32] Vienna
Convention on the Law of Treaties, supra note
2, at art. 31. 1.
[33] See
e.g., CRC/C/VAT/CO/2, supra note
1, at para. 55.
[34] See e.g., Rome
Statute of International Criminal Court, U.N.
Diplomatic Conference of Plenipotentiaries on the Establishment of an
International Criminal Court, 17 July 1998, U.N. Doc. A/CONF. 183/9 (1998), art.
7.2. f (situations that are relevant to pregnancy “shall
not in any way be interpreted as affecting national laws relating to pregnancy”).
[35] See
e.g., CRC/C/VAT/CO/2, supra note
1, at para. 48.
[36] Universal
Declaration of Human Rights, G.A. Res. 217
(III) A, at art. 16, U.N. Doc. A/RES/217 (III) (10 December 1948); International
Covenant on Civil and Political Rights, G.A.,
Res. 2200A (XXI ), at art. 23, U.N. Doc. A/6316 (16 December 1966); International
Covenant on Economic, Social and Cultural Rights,
G.A. Res. 2200 (XXI) A, at 10., U.N. Doc. A/6316 (16 December 1966).
[37] In
its first reservation the Holy See stated the following: (“ [The
Holy See] interprets the phrase `Family planning education and services' in
article 24.2, to mean only those methods of family planning which it considers
morally acceptable, that is, the natural methods of family planning” )..
See also the Holy See’s response to the Committee on this topic CRC/C/VAT/2, supra note
6, at para. 51.
[38] See
e.g., CRC/C/VAT/CO/2,
supra note 1, at para. 56-57.
[39] Id., atpara.
57 (c).
[40] Id.,
at para. 30-31; See also the
Holy See’s Position on the Conference Outcome Document at the Fourth World
Conference on Women in Beijing (1995); See also the
Holy See’s Position on the Outcome Document at the International Conference on
Population and Development in Cairo (1994 ).
[41] International
Covenant on Economic, Social and Cultural Rights supra note
36, at art. 13.3; See also HRC,General
Comment No. 22 (48) (art.18), Doc.
CCPR/C/21/Rev.1/Add.4, at paras. 6 and 8.
[42] See
e.g., CRC/C/VAT/CO/2 , supra note
1, at para. 27-28.
[43] Id.,
at para. 25.
[44] Id.,
at para. 26.
[45] CRC/C/VAT/2, supra note
6, at para. 36 (“The Holy See understands
gender “according to ordinary usage in the United Nations context, associates
itself with the common meaning of that word, in languages where it exists…[as]
grounded in biological sexual identity, male or female….”).
[46] See,
e.g. Universal Declaration of Human Rights, supra note
36, at art. 18; International Covenant on Civil and Political Rights, supra note
36, at art. 18.
[47] CRC/C/VAT/CO/2, supra note
1, at para. 40.d.
[48] See
e.g., the Concluding
Observations take issue with: “statements
and declarations on homosexuality”
(CRC/C/VAT/CO/2, supra note
1, at para. 25); the principle of “complementarity
and equality in dignity” between the two sexes
(Id., at
para. 22); promotion of the family, based on marriage between one man and one
woman (Id.,
at para. 48); the Holy See’s “position on
abortion” and “contraception”
(See e.g. Id.,
at paras. 55, 56, respectively).
[49] See
e.g., CRC/C/VAT/CO/2, supra note
1, at paras. 14; 40.b; 40; See also e.g. CRC/C/OPSC/VAT/CO/1, supranote
1, at paras. 11-12, 30.
[50] CRC/C/VAT/CO/2, supra note
1, at paras. 16; 18; 20; 22; 24; 30; 32; 34; 40; 42; 49; 51; 53; 57; 59; 61; 63.
[51] Id., at
para. 27 (The Holy See argued that each “human being is created in the image and
likeness of God”. Moreover, it contended that the principle of complementarity
between the two sexes better reflected an objective reality and avoided two
extreme views of equality: one that would promote indistinct uniformity, on the
one hand, or perpetuate irreconcilable and conflicting differences, on the other
hand).
[52] Id., at
paras. 27-28.
[53] Id.,
at paras. 48-49.
[54] Vienna
Convention on the Law of Treaties, supra note
2, at art. 2, (d): (“‘Reservation’ means a
unilateral statement, however phrased or named, made by a State, when signing,
ratifying, accepting, approving or acceding to a treaty, whereby it purports to
exclude or to modify the legal effect of certain provisions of the treaty in
their application to that State”).
[55] See
e.g., Declaration of the Holy See to the
Convention on the Rights of the Child, supra note
5.
[56] See
e.g., CRC/C/VAT/CO/2, supra note
1, at paras. 29; 43; 60; 60.c; See also e.g. CRC/C/OPSC/VAT/CO/1,supra note
1, at paras. 9, 29.b.
[57] See
e.g., CRC/C/VAT/2 supra note
6, at paras. 96-99; CRC/C/OPSC/VAT/1 supra note
6, at paras. 26-31; CRC/C/VAT/Q/2 Add.1, supra note
7, at paras. 43-51; CRC/C/OPSC/VAT/Q/1 Add.1, supra note
7, at paras. 10.4-10.4.b; CRC/C/SR.1852, supra 17,
at paras. 36, 38, 40-43, 46; and Committee on the Rights of the Child, Sixty-fifth
Session, Summary Records of the 1853rd meeting,
CRC/C/SR.1853, at paras. 9,15, 29, 31, 33, 36, 38, 41, 46, 50, 51, 53, 55, 56,
65, 67.
[58] It
is worth emphasizing, that the specific nature of the Holy See was known during
the drafting phases of the Convention and its Optional Protocols, accepted by
the States Parties to the Convention and recognized at the time of the
ratification, including its reservations and interpretative declaration made in
accordance with the Vienna Convention on the Law of Treaties, supra note
2.
-----------------------------------------------------------
Cardinal Parolin Addresses UN Security Council on Terrorism
The Holy See "affirms that people of faith have a grave responsibility to
condemn those who seek to detach faith from reason and instrumentalize faith as
a justification for violence"
NEW YORK, September
25, 2014 - Cardinal Pietro Parolin, the Pope's secretary of state,
addressed the UN Security Council on Wednesday during the summit on foreign
terrorist fighters in connection with the agenda item “Threats to
international peace and security caused by terrorist acts.”
Here is the text of
his address.
* * *
Mr. President,
My Delegation
commends the United States of America for convening this timely Security
Council open debate on “Threats to international peace and security caused
by terrorist acts”.
Mr. President,
Today’s debate comes
at a time when we face the dehumanizing impact of terrorism fueled by
violent extremism. The ongoing, and in some regions, escalating use of
terror is a reminder that this challenge requires a shared commitment from
all nations and people of good will. Indeed, terrorism represents a
fundamental threat to our common humanity.
This institution was
founded in the wake of an era in which a similar nihilistic view of human
dignity sought to destroy and divide our world. Today, as then, nations must
come together in order to fulfill our primary responsibility to protect
people threatened by violence and direct assaults on their human dignity.
Pope Saint John Paul
II reminded us in the wake of the tragic events of 11 September 2001 that
the right to defend countries and peoples from acts of terrorism does not
provide license to meet violence with violence, but rather “must be
exercised with respect for moral and legal limits in the choice of ends and
means. The guilty must be correctly identified, since criminal culpability
is always personal and cannot be extended to the nation, ethnic group or
religion to which the terrorists may belong.”
International
cooperation must also address the root causes upon which international
terrorism feeds. In fact, the present terroristic challenge has a strong
socio-cultural component. Young people travelling abroad to join the ranks
of terrorist organizations often come from poor immigrant families,
disillusioned by what they feel as a situation of exclusion and by the lack
of integration and values in certain societies. Together with the legal
tools and resources to prevent citizens from becoming foreign terrorist
fighters, Governments should engage with civil society to address the
problems of communities most at risk of radicalization and recruitment and
to achieve their satisfactory social integration.
Mr. President,
The Holy See – which
is a sovereign international subject that also represents a world faith
community – affirms that people of faith have a grave responsibility to
condemn those who seek to detach faith from reason and instrumentalize faith
as a justification for violence. As Pope Francis reiterated during his visit
to Albania last Sunday, “Let no one consider themselves to be the “armour”
of God while planning and carrying out acts of violence and oppression! May
no one use religion as a pretext for actions against human dignity and
against the fundamental rights of every man and woman, above all, the right
to life and the right of everyone to religious freedom!”.
At the same time, it
should be stressed that to counter the phenomenon of terrorism, achieving
cultural understanding among peoples and countries and social justice for
all is indispensable. For “whenever adherence to a specific religious
tradition gives birth to service that shows conviction, generosity and
concern for the whole of society without making distinctions, then there,
too, exists an authentic and mature living out of religious freedom.”
Thank you, Mr.
President.
--------------------------------------------------------------------------------------------
Papal Message to UN: Keep Human Dignity Forefront in
Deliberations
New Permanent Observer Speaks at Opening Prayer Service, Shares Pope's Greetings
NEW YORK, September
25, 2014 - Here is the address given Wednesday by the new Permanent
Observer of the Holy See to the United Nations, Archbishop Bernardito Auza,
at the Prayer Service on the occasion of the Opening of the 69th Session of
the United Nations General Assembly.
At the end of the
address, the archbishop shares a message from the Pope, signed by his
secretary of state.
* * *
Your Excellency Mr.
Secretary General Ban Ki-moon and Mrs. Ban Soon-taek,
Your Excellencies
the Presidents of the 68th and the 69th Sessions of the United Nations
General Assembly,
Your Excellencies,
Friends and
supporters of the United Nations:
It gives me great
pleasure to begin my mission as Permanent Observer of the Holy See to the
United Nations with this evening’s Prayer Service, to invoke the Almighty’s
blessings upon all the Nations of the world, as the Sixty-Ninth Session of
the United Nations General Assembly is about to begin.
On behalf of His
Holiness Pope Francis, I am delighted to greet all of you. In particular, I
extend a cordial welcome to His Excellency the Secretary General Mr. Ban
Ki-moon and Mrs. Ban Soon-taek, as well as to His Excellency the President
of the just concluded Sixty-eighth UN General Assembly, Mr. John Ashe and
Mrs. Ashe, and to His Excellency the President of the Sixty-ninth UN General
Assembly, Mr. Sam Kutesa and Mrs. Kutesa. I am delighted as well to
acknowledge the gracious presence of many Permanent Representatives and
Mission Staff, as well as high-ranking officials of the UN System and
Agencies. I express profound gratitude for your presence and your prayers
for peace in the world.
Excellencies, dear
friends, let us all work towards an ever-greater realization of the founding
ideals of the United Nations, first among which is to “save succeeding
generations from the scourge of war”. Let us then heed the call for peace,
by beating our swords into plowshares, and our spears into pruning hooks, so
that no nation may ever lift up a sword against another nation, and that we
may never train for war any more (cfr. Is. 2:4), nor any group may ever use
violence to impose its ideology upon others. Because war is madness, and
senseless is violence.
Alas, the current
situation of violence and war in many parts of the world reminds us that
lasting peace has remained elusive to many. Right at this very moment,
death, destruction and tragic loss of lives are happening in several areas
of the world. It would seem that we have yet to learn the lesson from the
madness of war and the senselessness of violence.
We cannot construct
a world more genuinely human unless each one of us devotes himself or
herself to the cause of peace with ever-renewed vigor, and make the pursuit
of peace a constant rule of life. For, indeed, peace is never achieved once
and for all; it is the fruit of our daily quest for greater justice and
respect for one another. Let it, therefore, be our daily aim to be an
instrument and a channel of peace.
Moreover, for
believers, peace is not merely a result of our human efforts, but also a
gift from the Almighty. That is why we come together this evening, to pray
for peace and to commend the important work of the United Nations to God, as
the Sixty-ninth Session of the General Assembly is about to open. We pray
that all the stakeholders may reach agreements on difficult questions that
affect us all, not only on issues of war and peace, but also on the respect
of fundamental human rights and on improving the quality of life for all,
which are key to consolidating peace and security throughout the world.
I would like to end
by conveying to you the message that Pope Francis has for this evening’s
Prayer Service, signed by the Secretary of State, Pietro Cardinal Parolin:
“HIS HOLINESS POPE
FRANCIS SENDS CORDIAL GREETINGS TO ALL GATHERED IN PRAYER IN ANTICIPATION OF
THE SIXTY-NINTH SESSION OF THE UNITED NATIONS GENERAL ASSEMBLY. AS THE
ASSEMBLY PREPARES TO DISCUSS SUSTAINABLE DEVELOPMENT AND IMPROVED QUALITY OF
LIFE AS MEANS TO FURTHER PEACE, PROSPERITY AND SECURITY THROUGHOUT THE
WORLD, HIS HOLINESS ENCOURAGES ALL NATIONS TO KEEP THE DIGNITY OF EVERY
HUMAN PERSON FOREMOST IN THEIR DELIBERATIONS. IN THIS WAY, HE HOPES THAT
SOLUTIONS MAY BE SOUGHT WHICH PROMOTE PEACE AMONG PEOPLES AND WHICH CONFRONT
POVERTY THROUGH THE “VALUING OF FRATERNAL RELATIONSHIPS IN THE HEART OF
FAMILIES AND COMMUNITIES, THROUGH THE SHARING OF JOYS AND SORROWS, OF
HARDSHIPS AND TRIUMPHS THAT ARE PART OF HUMAN LIFE.” POPE FRANCIS
ASSURES THOSE PRESENT OF HIS SPIRITUAL CLOSENESS IN PRAYING THAT THE NEW
SESSION OF THE GENERAL ASSEMBLY MAY BE AN OCCASION OF GREATER UNDERSTANDING
AND COOPERATION BETWEEN DELEGATION MEMBERS FOR THE GOOD OF THE GLOBAL
COMMUNITY AND IN SERVICE OF LASTING PEACE AND PROSPERITY FOR ALL PEOPLE. HIS
HOLINESS WILLINGLY INVOKES THE DIVINE BLESSINGS OF STRENGTH AND WISDOM UPON
ALL ENGAGED IN THE MISSION OF THE UNITED NATIONS.”
God bless the United
Nations and all Nations of the world!
------------------------------------------------------------------
Pope's Secretary of State Addresses UN Climate Change Summit
"The Holy See has often stressed that there is a moral imperative to act, for we
all bear the responsibility to protect and to value creation for the good of
this and future generations"
NEW YORK, September
24, 2014 - Below is the text of the address given Tuesday by the
Pope's secretary of state, Cardinal Pietro Parolin, at the UN Climate Change
Summit in New York.
Cardinal Parolin
said that climate change raises not just scientific and economic
considerations, but also ethical and moral ones, especially as the poor are
the most affected by the phenomenon.
He said scientific
consensus on climate change is "rather consistent" and that it is a "very
serious problem."
Human activity seems
to be the principal cause of climate change, he added, and "human inaction
in the face of such a problem carries great risks and socio-economic costs."
* * *
Mr Secretary
General,
I am pleased to
convey the cordial greetings of His Holiness Pope Francis to all those here
present for this important Summit, which has gathered together high
governmental and civil officials, as well as leaders from the private sector
and civil society, in order to identify significant initiatives that will
address the concerning phenomenon of climate change. It is well known that
climate change raises not only scientific, environmental and socio-economic
considerations, but also and above all ethical and moral ones, because it
affects everyone, in particular the poorest among us, those who are most
exposed to its effects.
For this reason, the
Holy See has often stressed that there is a moral imperative to act, for we
all bear the responsibility to protect and to value creation for the good of
this and future generations. Pope Francis, from the beginning of his
Pontificate, has underlined the importance of “protecting our environment,
which all too often, instead of using for the good, we exploit greedily, to
one another’s detriment” (Address to the Diplomatic Corps accredited to the
Holy See, 22 March 2013).
The scientific
consensus is rather consistent and it is that, since the second half of the
last century, warming of the climate system is unequivocal. It is a very
serious problem which, as I said, has grave consequences for the most
vulnerable sectors of society and, clearly, for future generations.
Numerous scientific
studies, moreover, have emphasized that human inaction in the face of such a
problem carries great risks and socio-economic costs. This is due to the
fact that its principal cause seems to be the increase of greenhouse gas
concentrations in the atmosphere due to human activity. Faced with these
risks and costs, prudence must prevail, which requires thoughtful
deliberations based on an accurate analysis of the impact our actions will
have on the future. This requires a great political and economic commitment
on the part of the international community, to which the Holy See wishes to
make its own contribution, being aware that “the gift of knowledge helps us
not to fall into attitudes of excess or error. The first lies in the risk of
considering ourselves the masters of creation. Creation is not some
possession that we can lord over for own pleasure; nor, even less, is it the
property of only some people, the few: creation is a gift, it is the
marvellous gift that God has given us, so that we will take care of it and
harness it for the benefit of all, always with great respect and gratitude”
(Pope Francis, General Audience, 21 May 2014).
Mr Secretary General,
The long debate on
climate change, which gave rise in 1992 to the United Nations Framework
Convention on Climate Change and its subsequent implementation, shows how
complex this issue is. Since then until our own day, much has changed: the
dynamics of international relations have given life to changing geopolitical
contexts, while the scientific and informational technologies have become
extremely refined.
A principle element
which has emerged from the more than thirty years of study on the phenomenon
of global warming is the increasing awareness that the entire international
community is part of one interdependent human family. The decisions and
behaviours of one of the members of this family have profound consequences
for the others; there are no political frontiers, barriers or walls behind
which we can hide to protect one member from another against the effects of
global warming. There is no room for the globalization of indifference, the
economy of exclusion or the throwaway culture so often denounced by Pope
Francis (cf. Apostolic Exhortation Evangelii Gaudium, 52, 53, 59).
In the actions
undertaken to counter global warming we have too often seen the predominance
of special interests or so-called “free-riders” over the common good; we
have too often noted a certain suspicion or lack of trust on the part of
States, as well as on the part of other participants. However, if we really
wish to be effective, we must implement a collective response based on a
culture of solidarity, encounter and dialogue, which should be at the basis
of normal interactions within every family and which requires the full,
responsible and dedicated collaboration of all, according to their
possibilities and circumstances.
In this regard, it
seems opportune to recall a concept which was also developed within the
forum of the United Nations, that is, the responsibility to protect. States
have a common responsibility to protect the world climate by means of
mitigation and adaptation measure, as well as by sharing technologies and
“know-how”. But above all they have a shared responsibility to protect our
planet and the human family, ensuring present and future generations have
the possibility of living in a safe and worthy environment. The
technological and operational bases needed to facilitate this mutual
responsibility are already available or within our reach. We have the
capacity to start and strengthen a true and beneficial process which will
irrigate, as it were, through adaptation and mitigation activities, the
field of economic and technological innovation where it is possible to
cultivate two interconnected objectives: combating poverty and easing the
effects of climate change.
Market forces alone,
especially when deprived of a suitable ethical direction, however, cannot
resolve the interdependent crisis concerning global warming, poverty and
exclusion. The greatest challenge lies in the sphere of human values and
human dignity; questions which regard the human dignity of individuals and
of peoples are not able to be reduced to mere technical problems. In this
sense, climate change becomes a question of justice, respect and equity, a
question which must awaken our consciences.
Mr Secretary General,
The ethical motivations behind every complex political
decision must be clear. At present, this means consolidating a profound and
far-sighted revision of models of development and lifestyles, in order to
correct their numerous dysfunctions and deviations (cf. Benedict XVI,
Encyclical Letter Caritas in Veritate, 32). This is also needed due to the
many crises which present society is living in economic, financial, social,
cultural and ethical contexts.
Within this perspective, an authentic cultural shift is
needed which reinforces our formative and educational efforts, above all in
favour of the young, towards assuming a sense of responsibility for creation
and integral human development of all people, present and future.
For its part,
Vatican City State, though small, is undertaking significant efforts to
reduce its consummation of fossil fuels, through diversification and energy
efficiency projects. However, as the Holy See’s delegation at the COP-19 in
Warsaw indicated, “talking about emission reductions is useless if we are
not ready to change our lifestyle and the current dominant models of
consumption and production”. The Holy See attaches great importance to the
need to promote education in environmental responsibility, which also seeks
to protect the moral conditions for an authentic human ecology. There are
many Catholic educational institutions, as well as Bishops’ Conferences,
dioceses, parishes and Catholic inspired NGOs committed to this work in the
conviction that the deterioration of nature is directly linked to the
culture which shapes human coexistence. Respect for environmental ecology is
a condition of, and conditioned by, respect for human ecology in society.
Confronting
seriously the problem of global warming requires not only strengthening,
deepening and consolidating the political process on a global level, but
also intensifying our commitment to a profound cultural renewal and a
rediscovery of the fundamental values upon which a better future for the
entire human family can be built. The Holy See commits itself to this end,
so that, in this work, the international community may be guided by the
ethical imperative to act, inspired by the principles of solidarity and the
promotion of the common good, in the knowledge that “the dignity of each
human person and the pursuit of the common good are concerns which ought to
shape all economic policies” (Evangelii Gaudium, 203).
Thank you.
---------------------------------------------------
Holy See Address to
International Atomic Energy Agency General Conference
"Modern nuclear weapons ... are able to annihilate the whole human race either
by direct impact or by the disastrous aftermath of such attacks. We therefore
support the view that the mere existence of these weapons is absurd"
VIENNA, September
24, 2014 - Here is the text of the Sept. 22 intervention by Monsignor
Antoine Camilleri at the 58th Annual Regular Session of the IAEA
(International Atomic Energy Agency) General Conference, underway through
Sept. 26 in Vienna, Austria.
* * *
Mr. President,
I have the honour of
conveying to you and to all the distinguished participants at this
58th General Conference of the International Atomic Energy Agency the best
wishes and cordial greetings of His Holiness Pope Francis. At the same time,
it is my pleasure to congratulate you, Mr President, on behalf of the
Delegation of the Holy See, on your election as President of this
distinguished Conference. I would like to take this opportunity to also
express our appreciation and gratitude to Director General Yukiya Amano and
to the Secretariat for their dedicated work for the benefit of the whole
IAEA family.
On this occasion,
the Holy See, along with various states, welcomes and congratulates the
Union of Comoros, the Republic of Djibouti, the Co-operative Republic of
Guyana and the Republic of Vanuatu on becoming members of the IAEA family.
Mr President,
The Holy See
commends and supports all the activities of the IAEA which contribute to
authentic human development and foster peace and prosperity throughout the
world. Nuclear technology can be applied to many areas of the development of
the human person. The use of nuclear and radiation techniques by the IAEA,
as shown in its projects of technical cooperation, is particularly
praiseworthy. Such techniques are aimed at continually improving conditions
of life for great numbers of people, especially in the developing countries,
while also offering the education needed to form professionals. The
contribution of the IAEA to human development is evidenced, among other
things, in the areas of agriculture, food safety, quality of nutrition, the
fight against devastating pests, the management of scarce water resources,
the efforts to monitor environmental pollution and the research undertaken
to minimize such pollution. Undoubtedly the greatest contribution of the
IAEA to the development of the human person has been the successes witnessed
in the field of health care, and the Agency continues to attach special
importance to this assistance. For instance, the application of radiation
techniques — from the use of X-rays to the utilization of technically highly
advanced particle accelerators — has revolutionized the diagnosis and
treatment of many diseases; the Programme of Action for Cancer Therapy
(PACT) provides vital equipment for radiation therapy in a number of
developing countries in the fight against cancer; and essential dosimetry
services help improve the safe application of ionizing radiation and bring
advanced training to medical doctors, physicists and dosimetrists. In
recognizing all these significant achievements of the Agency, the Holy See
believes that an improved public awareness and recognition of such
contributions would come about through a greater use of the modern means of
communication and a deeper cooperation with civic and political authorities.
Mr President,
We believe that the activities I have mentioned are
compatible with Pope Francis’ call for fraternity which he articulated in
his 2014 Message for the World Day of Peace. There he expounded upon this
important means to achieve peace. He wrote:
"Fraternity is an
essential human quality, for we are relational beings. A lively awareness of
our relatedness helps us to look upon and to treat each person as a true
sister or brother; without fraternity it is impossible to build a just
society and a solid and lasting peace... In this sense, effective policies
are needed to promote the principle of fraternity,securing for people - who
are equal in dignity and in fundamental rights - access to capital,
services, educational resources, healthcare and technology so that every
person has the opportunity to express and realize his or her life project
and can develop fully as a person" (1; 5).
Mr President,
Speaking of lasting
peace as a common good that the entire human family can only benefit from,
we wish to reiterate that the prevention of the proliferation of nuclear
weapons is paramount for all humankind. Yet the attaining of this objective
cannot be the final word with regard to peace: special emphasis must be
given to worldwide nuclear disarmament. This must be a goal for all states,
especially for those who possess nuclear weapons or who want to develop or
acquire them. Furthermore it is a goal which ought not to be considered
unrealistic. The reality of peace unquestionably requires a change of course
which can be accomplished by decision-making which is clear and firm, and by
a willingness to seek and achieve nuclear disarmament. As in years past, the
Holy See urges governments and scientific experts engaged in the field of
military defence to work strenuously towards such disarmament. These
concerted efforts, fostered by sincere negotiation and strengthened by a
fulfilment of contractual obligations, must be founded on due respect for
the fundamental rights of all persons and on mutual trust.
Earlier this year,
referring to non-proliferation and disarmament, Pope Francis stated:
"As long as so great
a quantity of arms are in circulation as at present, new pretexts can always
be found for initiating hostilities. For this reason, I make my own the
appeal of my predecessors for the non- proliferation of arms and for
disarmament of all parties, beginning with nuclear and chemical weapons
disarmament. We cannot however fail to observe that international agreements
and national laws — while necessary and greatly to be desired — are not of
themselves sufficient to protect humanity from the risk of armed conflict. A
conversion of hearts is needed which would permit everyone to recognize in
the other a brother or sister to care for, and to work together with, in
building a fulfilling life for all" (2014 Message of His Holiness Francis
for the Celebration for the World Day of Peace, 7).
Mr. President,
A world free of
weapons of mass destruction is the final aim of this process of disarmament.
The task is one which is all the more pressing for people who suffer the
dire consequences of war and terrorism. It is also widely recognized that
nowadays the risk of nuclear weapons being used is growing throughout the
world due to three factors: the first, proliferation of such weapons;
second, the vulnerability of nuclear command and control networks to
cyber-attacks or human error; third, the possibility of nuclear weapons
being accessed by non-state actors, terrorist groups in particular. My
delegation considers it necessary for governments and politicians to do all
that is within their power to establish a zone free of nuclear weapons and
weapons of mass destruction in the Middle East Region.
Nuclear disarmament
and non-proliferation is a cause that must be taken up by all states,
especially those in possession of nuclear weapons. From a humanitarian point
of view, we are all acutely aware of just how catastrophic and irreversible
the consequences of any use of these weapons would be. This year we
commemorate the hundredth anniversary of the beginning of the First World
War and the seventy-fifth of the Second World War, both of which unleashed
unprecedented levels of violence on a global scale, causing millions of
deaths, inflicting untold injury and bringing vast destruction. The use of
an atomic weapon brought awful consequences that are still being felt today.
Modern nuclear weapons, significantly more powerful than those used in 1945,
are able to annihilate the whole human race either by direct impact or by
the disastrous aftermath of such attacks. We therefore support the view that
the mere existence of these weapons is absurd and that arguments in support
of their use are an affront against the dignity of all human life. Our
conviction largely hinges on the vastness of damage and appalling
consequences that could come from a nuclear explosion and a sobering
assessment of the immense resources required to maintain and modernize
nuclear arsenals. This is why the Holy See continues to support all efforts
to ensure peace and bring about the conditions that foster it. Among such
efforts, particular attention must be given to those initiatives which
relate to the impact of nuclear weapons in the humanitarian sector. We
applaud and commend Austria’s gesture of hosting the Third Conference on the
Humanitarian Impact of Nuclear Weapons, due to take place later this year.
It goes without saying, furthermore, that the coming into force of the
Comprehensive Nuclear Test-Ban Treaty, and the achievement of a
comprehensive outcome in the 2015 Nuclear Non-Proliferation Treaty (NPT)
Review Conference, represent vital steps towards the goal of nuclear
disarmament. We deeply hope that, together, the international community will
find the wisdom, courage and conviction to renew the process of disarmament.
Mr President,
Among the principal
functions and tasks of the IAEA, those that must be emphasized are: the
reinforcement of nuclear security; the verification of compliance by member
states to Safeguard Agreements; the commitment touncover clandestine nuclear
programs; the monitoring of nuclear material assigned for peaceful use; and
the verification of the absence of clandestine activities which contradict
peaceful objectives. By carrying out all these tasks, the Agency contributes
to a deeper trust among states with regard to their nuclear programs.
Since the accident
at the Fukushima Daiichi power plants in March 2011, there has been great
interest around the whole world in ensuring the enhancement and improvement
of nuclear safety. This is the path that must be pursued: doing everything
humanly possible to prevent accidents at nuclear facilities and minimizing
any consequences should an accident occur.
The delegation of
the Holy See also wishes to encourage and support the efforts and innovative
approaches that concern the management and safe disposal of radioactive
waste, especially the long-lived and high-level waste which poses a
particular threat. Pioneering projects are an important contribution to the
safety and security of the populations as well as to the protection of the
environment, both now and for the future.
Finally, I wish to
reiterate that the Holy See attaches great importance to the successful
cooperation of the IAEA with other UN Organizations such as the WHO and the
FAO. This year the Joint FAO/IAEA Division will celebrate its
50th anniversary. By combining the resources and strengths of both
organizations, as evidenced by the effective application of nuclear
technology and biotechnology to agricultural sectors, much progress has been
made to offer the means of living to many people, especially in the poorest
regions of the world. We are confident that this cooperation will be further
developed and intensified for the benefit of many.
Thank you, Mr.
President!
-----------------------------------
Holy See to UN: Take 'Concrete Steps' to Stop Persecution in Iraq
Archbishop Silvano Tomasi Also Calls on World Leaders to "Explicitly Condemn"
Barbaric Acts
By Staff Reporter
GENEVA, September
01, 2014 - Addressing the 22nd Special Session of the UN Human Rights
Council, Archbishop Tomasi, who is the Permanent Representative of the Holy
See to the United Nations and Other International Organizations in Geneva,
exhorted the international community to take concrete steps to stop the
ongoing violence and persecution of minorities in northern Iraq, and to
reestablish a just peace and to protect all vulnerable groups of society.
The papal diplomat,
who addressed the council on Monday, said "adequate steps must be taken to
achieve these goals"
Here below the full
text of Archbishop Tomasi's address:
***
Mr. President,
1. In several
regions of the world there are centers of violence – Northern Iraq in
particular – that challenge the local and international communities to renew
their efforts in the pursuit of peace. Even prior to considerations of
international humanitarian law and the law of war, and no matter the
circumstances, an indispensable requirement is respect for the inviolable
dignity of the human person, which is the foundation of all human rights.
The tragic failure to uphold such basic rights is evident in the
self-proclaimed destructive entity, the so-called “Islamic State” group
(ISIS). People are decapitated as they stand for their belief; women are
violated without mercy and sold like slaves on the market; children are
forced into combat; prisoners are slaughtered against all juridical
provisions.
2. The
responsibility of international protection, especially when a government is
not able to ensure the safety of the victims, surely applies in this case,
and concrete steps need to be taken with urgency and resolve in order to
stop the unjust aggressor, to reestablish a just peace and to protect all
vulnerable groups of society. Adequate steps must be taken to achieve these
goals.
3. All regional and
international actors must explicitly condemn the brutal, barbaric and
uncivilized behavior of the criminal groups fighting in Eastern Syria and
Northern Iraq.
4. The
responsibility to protect has to be assumed in good faith, within the
framework of international law and humanitarian law. Civil society in
general, and religious and ethnic communities in particular, should not
become an instrument of regional and international geopolitical games. Nor
should they be viewed as an “object of indifference” because of their
religious identity or because other players consider them to be a
“negligible quantity”. Protection, if not effective, is not protection.
5. The appropriate
United Nations agencies, in collaboration with local authorities, must
provide adequate humanitarian aid, food, water, medicines, and shelter, to
those who are fleeing violence. This aid, however, should be a temporary
emergency assistance. The forcibly displaced Christians, Yazidis and other
groups have the right to return to their homes, receive assistance for the
rebuilding of their houses and places of worship, and live in safety.
6. Blocking the
flow of arms and the underground oil market, as well as any indirect
political support, of the so-called “Islamic State” group, will help put an
end to the violence.
7. The perpetrators
of these crimes against humanity must be pursued with determination. They
must not be allowed to act with impunity, thereby risking the repetition of
the atrocities that have been committed by the so-called “Islamic State”
group.
Mr. President,
8. As Pope Francis
stressed in his letter to Secretary-General, Ban Ki-moon: “the violent
attacks…cannot but awaken the consciences of all men and women of goodwill
to concrete acts of solidarity by protecting those affected or threatened by
violence and assuring the necessary and urgent assistance for the many
displaced people as well as their safe return to their cities and their
homes.” What is happening today in Iraq has happened in the past and could
happen tomorrow in other places. Experience teaches us that an insufficient
response, or even worse, total inaction, often results in further escalation
of violence. Failing to protect all Iraqi citizens, allowing them to be
innocent victims of these criminals in an atmosphere of empty words,
amounting to a global silence, will have tragic consequences for Iraq, for
its neighboring countries and for the rest of the world. It will also be a
serious blow to the credibility of those groups and individuals who strive
to uphold human rights and humanitarian law. In particular, the leaders of
the different religions bear a special responsibility to make it clear that
no religion can justify these morally reprehensible and cruel and barbaric
crimes, and to remind everyone that as one human family, we are our
brothers’ keepers.
--------------------
Holy See's UN Representative: International Community 'Compelled' to Act on Iraq
Archbishop Tomasi Warns of Similarities With Rwandan Genocide
GENEVA, August 14, 2014 - A senior
Vatican diplomat has said Pope Francis’ appeal to the United Nations shows
Pope Francis believes the international community is “compelled” to take
action to stop the atrocities in Northern Iraq.
In an interview with Vatican Radio
Aug. 13, the Holy See’s Permanent Observer to the United Nations in Geneva,
Archbishop Silvano Tomasi, said that what seems to be “particularly
important” the Pope’s Aug. 9 letter to UN Secretary General Ban Ki-moon “is
the expressions that he uses: the tragic situation ‘compels’ the
international community.
“There is a moral imperative so to
(speak), a necessity to act,” he said.
Islamic State militants in northern
Iraq have purged entire towns and villages of people, threatening to kill
all those who fail to embrace their brand of Sunni Islam. Tens of
thousands of Christians, Yazidis and other minorities have fled their homes.
Many have been without food, water and shelter for days.
Archbishop Tomasi said the Pope’s
letter represented the “sum total” of the different appeals coming to the
international community.
“The World Council of Churches has
been writing to the Secretary General invoking some action on behalf of the
people of the northern Iraq region – so has the Organization of the Islamic
Conference and many other people beginning with the Patriarch of the
Catholic Chaldean community, Patriarch Sako,” the archbishop said.
“All of these people take note and
condemn in the strongest way the violation of the fundamental, basic human
rights of the Christians and other religious minorities in Iraq.”
The papal diplomat noted that while
Pope Francis does not specify exactly what action should be taken in Iraq,
he does give some indication of his thoughts when he refers in his letter to
the juridical norms governing the United Nations.
In the letter, Pope Francis
encouraged all the competent organs of the United Nations, “in particular
those responsible for security, peace, humanitarian law and assistance to
refugees, to continue their efforts in accordance with the Preamble and
relevant Articles of the United Nations Charter."
Archbishop Tomasi said in the
various articles making up the Charter, it is foreseen “that there might be
occasions in the life and in the relations between states when dialogue,
negotiations, fail and large numbers of people find themselves at risk: at
risk of genocide, at risk of having their fundamental, their basic human
rights violated.
“In this case, when every other
means has been attempted, article 42 of the Charter of the United Nations
becomes possible justification for not only imposing sanctions of economic
nature on the state or the group or the region that violates the basic human
rights of people, but also to use force,” he said. “All the force that is
necessary to stop this evil and this tragedy.”
Archbishop Tomasi concluded by
saying the situation in northern Iraq is similar to when Tutsi and Hutu in
Rwanda were killing each other in the 1990s. “There were meetings, political
declarations, but very little action,” he said. “And then, every year when
we commemorate the almost one million people killed in that genocide, we
make a kind of ‘mea culpa’ saying we have not done anything effective
to prevent the killing of those innocent people.
“God forbid that this may also be
the same situation today in northern Iraq,” he said.
-----------------------------------------------------------
Message of Propaganda Fide to AMECEA Plenary Assembly
"The joy of the Gospel, as the Holy Father teaches, is for all people, no one is
excluded."
ROME, July 25, 2014
- Here below we publish the message of the Congregation for the
Evangelization of the Peoples (Propaganda Fide) on the occasion of the 18th
Plenary Assembly of the Association of Member Episcopal Conferences in
Eastern Africa (AMECEA).
***
Dear Brothers and
Sisters in the Risen Lord Jesus Christ,
On behalf of the
Congregation for the Evangelization of Peoples, I greet all of you, members
of Association of Member Episcopal Conference in Eastern Africa (AMECEA),
with the peace and joy of Our Lord. The growth and achievements of the
Church in your jurisdiction are largely due to the heroic and selfless
dedication of the many generations of missionaries, who came there in
obedience to the missionary mandate of Jesus “go therefore and make
disciples of all nations baptising them in the name of the Father and the
Son and of the Holy Spirit, teaching them to observe all that I have
commanded” (Mt 28:19-20).
It is within this
missionary spirit that I would like to invite you, members of this
Conference, to reflect on the teachings of Pope Francis, in his Apostolic
Exhortation “Evangelii Gaudium”, the document which programmatically
presents his Ecclesiastical vision, that of promoting a Church which goes
forth, an eminently Missionary attitude. Also in our days, Jesus continues
to command us to “go and make disciples”. Everyone is highly encouraged to
take part in this new missionary “going forth”. The Holy Father insists that
“each Christian and every community must discern the path that the Lord
points out, but all of us are asked to obey his call to go forth from our
own comfort zone in order to reach all the “peripheries” in need of the
light of the Gospel” (EG 20).
The AMECEA, inspired
by its vision, “Holy Spirit-filled family of God”, must continue to preach
the Gospel to all: to all places, on all occasions, without hesitation,
reluctance or fear. The joy of the Gospel, as the Holy Father teaches, is
for all people, no one is excluded (EG 23).
I would like to call
your attention to the forthcoming Synod in Rome in which the Holy Father has
asked us, through prayers and reflection, to discover the fundamental
Christian values of the Family. This Missionary Dicastery will continue to
support you in your efforts to strengthen and enrich those to whom marriage
and family life have been entrusted. The Second Vatican Council in its
solicitude for the family reminds us: “The family is, so to speak, the
domestic church. In it parents should, by their word and example, be the
first preachers of the faith to their children…” (Lumen Gentium, 11; cf.
Apostolicam Actuositatem, 11).
Dear Brother
Bishops, as the first agents of the New Evangelization in the midst of the
challenges that now face us, allow me to take this opportunity as well to
thank each of you for the pastoral, apostolic, and social activities that
you have undertaken in order to build up the Church in this Region, making
every Effort to assure that she is a real and effective instrument of
salvation for the people who benefit from her services, and salt and light
to the African continent.
Even as we talk of
greater zeal for evangelization, we should not forget that there are
countries in the Region that are still suffering from conflicts and wars
which hinder missionary activities and the promotion of human development.
My heart goes out to them with special sentiment and prayer, asking the
Risen Lord that peace, justice, understanding and fraternal communion may
reign. Continue to be instruments of peace in communion and mission.
Finally, I entrust
the Catholic community under the care of AMECEA to the maternal protection
of the Blessed Virgin Mary, Our Lady of the Missions and Queen of
Evangelization. I pray that she may obtain for you the power of the Holy
Spirit to guide you in your missio ad gentes for the good of the Church.
Fernando Cardinal
FILONI, the Prefect
Archbishop Savio HON
TAI FAI, the Secretary
----------------------------------
Holy See Addresses
UN on Israeli-Palestinian Conflict
"A culture of violence is being consolidated, the fruits of which are
destruction and death"
GENEVA, July 23,
2014 - Here is today's statement by Archbishop Silvano M. Tomasi,
Permanent Representative of the Holy See to the United Nations in Geneva. He
addressed the 21st Special Session of the Human Rights Council on the human
rights situation in the Occupied Palestinian Territory including East
Jerusalem.
* * *
Mr. President,
As the number of
people killed, wounded, uprooted from their homes, continues to increase in
the conflict between Israel and some Palestinian groups, particularly in the
Gaza Strip, the voice of reason seems submerged by the blast of arms.
Violence will lead nowhere either now or in the future. The perpetration of
injustices and the violation of human rights, especially the right to life
and to live in peace and security, sow fresh seeds of hatred and resentment.
A culture of violence is being consolidated, the fruits of which are
destruction and death. In the long run, there can be no winners in the
current tragedy, only more suffering. Most of the victims are
civilians, who by international humanitarian law, should be protected. The
United Nations estimates that approximately seventy percent of Palestinians
killed have been innocent civilians. This is just as intolerable as the
rockets missiles directed indiscriminately toward civilian targets in
Israel. Consciences are paralyzed by a climate of protracted violence, which
seeks to impose solution through the annihilation of the other. Demonizing
others, however, does not eliminate their rights. Instead, the way to the
future, lies in recognizing our common humanity.
In his
Pilgrimage to the Holy Land, Pope Francis demanded that the present
unacceptable situation of the Israeli-Palestinian conflict be brought to an
end.[1] “For
the good of all,” he said, “there is a need to intensify efforts and
initiatives aimed at creating the conditions for a stable peace based on
justice, on the recognition of the rights of every individual, and on mutual
security. The time has come for everyone to find the courage to be generous
and creative in the service of the common good, the courage to forge a peace
which rests on the acknowledgment by all of the right of two States to exist
and to live in peace and security within internationally recognized
borders.”[2] The
legitimate aspiration to security, on one side, and to decent living
conditions, on the other, with access to the normal means of existence like
medicines, water and jobs, for example, reflects a fundamental human right,
without which peace is very difficult to preserve.
The worsening
situation in Gaza is an incessant reminder of the necessity to arrive at a
cease-fire immediately and to start negotiating a lasting peace. “Peace will
bring countless benefits for the peoples of this region and for the world as
a whole,” adds Pope Francis, “and so it must resolutely be pursued, even if
each side has to make certain sacrifices.” It becomes a responsibility of
the international community to engage in earnest in the pursuit of peace and
to help the parties in this horrible conflict reach some understanding in
order to stop the violence and look to the future with mutual trust.
Mr. President,
The Delegation of
the Holy See reiterates its view that violence never pays. Violence will
only lead to more suffering, devastation and death, and will prevent peace
from becoming a reality. The strategy of violence can be contagious and
become uncontrollable. To combat violence and its detrimental consequences
we must avoid becoming accustomed to killing. At a time where brutality is
common and human rights violations are ubiquitous, we must not become
indifferent but respond positively in order to attenuate the conflict which
concerns us all.
The media
should report in a fair and unbiased manner the tragedy of all who are
suffering because of the conflict, in order to facilitate the development of
an impartial dialogue that acknowledges the rights of everyone, respects the
just concerns of the international community, and benefits from the
solidarity of the international community in supporting a serious effort to
attain peace. With an eye to the future, the vicious circle of retribution
and retaliation must cease. With violence, men and women will continue to
live as enemies and adversaries, but with peace they can live as brothers
and sisters.[3]
Thank you, Mr.
President.
--
[1] Address of Pope
Francis in Bethlehem, 25 May 2014.
[2] Ibid.
[3] Words of Pope
Francis, Vatican Gardens, 8 June 2014.
------------------------------------------------------------------------
Vatican's Sea Sunday Message
"I wish to invite every Christian to look around and realize how many of the
objects we use in our daily lives have come to us through the hard and laborious
work of seafarers"
ROME, July 13, 2014
- Here is the message for Sea Sunday from the Pontifical Council for
Migrants and Travelers.
Sea Sunday is
celebrated today.* * *
Throughout the
history of mankind, the sea was the place where routes of explorers and
adventurers intersected, and where battles determined the rise and fall of
many nations. But it is, above all, a privileged place for exchange of goods
and global trade. Actually, over 90% of merchandises worldwide are
transported by nearly 100,000 ships, that unrelenting, are sailing from one
end of the world to the other, run by a workforce of approximately 1.2
million seafarers of all races, nationalities and religions.
During this Sea
Sunday, we are invited to become aware of the hardships and difficulties
that seafarers face daily and of the valuable service provided by the
Apostleship of the Sea in being Church who bears witness of the Lord’s mercy
and tenderness in order to preach the Gospel in the ports of the whole
world.
Due to a number of
factors related to their profession, seafarers are invisible to us and to
our society. As we celebrate Sea Sunday, I wish to invite every Christian to
look around and realize how many of the objects we use in our daily lives
have come to us through the hard and laborious work of seafarers.
If we observe their
lives carefully, we immediately realize that they are certainly not as
romantic and adventurous as sometimes is shown in films and novels.
The life
of seafarers is difficult and dangerous.
In addition to having to face the rage and power of nature, that often
prevails even upon the most modern and technologically advanced ships
(according to the International Maritime Organization [IMO] in 2012, more
than 1,000 seafarers have died as a result of shipwrecks, maritime
collisions, etc.), we should not forget the risk of piracy, which is never
defeated it but is transformed in new and different ways and is manifested
in many maritime routes, and also the danger of criminalization and
abandonment without wages, food and protection in foreign ports.
The sea,
the ship and the port are the universe of life of seafarers.
A ship is economically viable only when sailing and, therefore, must
continually sail from one port to another. The
mechanizationof
cargo-handling operations has reduced the time of berthing and the free time
of crew members, while security measures have restricted the opportunities
to go ashore.
Seafarers
do not choose their companions of journey.
Each crew is a microcosm of people from different nationalities, cultures
and religions, forced to live together in the limited area of a ship for the
duration of the contract, without any interest in common, communicating with
an idiom that often is not theirs.
For
seafarers loneliness and isolation are traveling companions.
By its nature, the work of seafarers bring them to be away, even for long
periods, from their family environment. For the crews is not always easy to
have access to the numerous technologies (telephone, wi-fi, etc.) for
contacting family and friends. In most cases, children are born and grow up
without their presence, thus increasing the sense of loneliness and
isolation that accompanies their life.
The Church, in
her maternal concern, for over ninety years has been providing her pastoral
care to the people of the sea throughout the
Work of the
Apostleship of the Sea.
Every year thousands of seafarers are welcomed in
ports, at the Stella Maris
Centers, distinctive places where seafarers are warmly received, can relax
away from the ship and contact family members using different means of
communication made available to them.
The volunteers daily
visit seafarers on ships, in hospitals and those who are abandoned in
foreign ports, ensuring a word of consolation but also concrete support when
needed.
The chaplains are
always available to offer spiritual assistance (celebration of the
Eucharist, ecumenical prayers, etc.) to seafarers of all nationalities who
are in need, especially in times of difficulty and crisis.
Finally, the
Apostleship of the Sea gives voice to those who often have no voice,
denouncing abuses and injustices, defending the rights of the people of the
sea and asking to the maritime industry and to the individual governments to
respect international Conventions.
While, during
this Sea Sunday, we express our gratitude to all those who work in the
maritime industry, with a trusting heart we ask Mary,
Star of the Sea to
guide, enlighten and protect the sailing of the whole people of the sea and
support the members of the Apostleship of the Sea in their pastoral
ministry.
Antonio Maria Cardinal Vegliò
President
Joseph Kalathiparambil
Secretary
---------------------------------------------------
Vatican's Message for World Day of Tourism 2014
"It is necessary to promote a tourism that develops in harmony with the
community that welcomes people into its space, with its traditional and cultural
forms, with its heritage and lifestyles."
VATICAN CITY,
July 11, 2014 - Here below we publish the Message for World Tourism
Day 2014, issued today by the Pontifical Council for the Pastoral Care of
Migrants and Itinerant People:
***
Message
for World Tourism Day 2014 (September
27)
“Tourism and Community Development”
1. Like every year, World Tourism Day is celebrated on
September 27. An event promoted annually by the World Tourism Organization
(UNWTO), the theme for this year’s commemoration is “Tourism
and Community Development”. Keenly aware
of the social and economic importance of tourism today, the Holy See wishes
to accompany this phenomenon from its own realm, particularly in the context
of evangelization.
In its Global Code of Ethics, the UNWTO says that
tourism must be a beneficial activity for destination communities: “Local
populations should be associated with tourism activities and share equitably
in the economic, social and cultural benefits they generate, and
particularly in the creation of direct and indirect jobs resulting from them.”[1]
That is, it calls on both realities to establish a reciprocal relationship,
which leads to mutual enrichment.
The notion of “community development” is closely
linked to a broader concept that is part of the Church’s Social Teaching,
which is “integral human development”. It is through this latter term that
we understand and interpret the former. In this regard, the words of Pope
Paul VI are quite illuminating. In his Encyclical
Populorum Progressio,
he stated that “the
development we speak of here cannot be restricted to economic growth alone.
To be authentic, it must be well rounded; it must foster the development of
each man and of the whole man.”[2]
How tourism can
contribute to this development? To this end, integral human development and,
thus, community development in the field of tourism should be directed
towards achieving a balanced progress that is sustainable and respectful in
three areas: economic, social and environmental. By “environmental”, we mean
both the ecological and cultural context.
2. Tourism is
a key driver of economic development, given its major contribution to GDP
(between 3% and 5% worldwide), employment (between 7% and 8% of the jobs)
and exports (30% of global exports of services).[3]
At present, the
world is experiencing a diversification in the number of destinations, as
anywhere in the world has the potential to become a tourist destination.
Therefore, tourism is one of the most viable and sustainable options to
reduce poverty in the most deprived areas. If properly developed, it can be
a valuable instrument for progress, job creation, infrastructure development
and economic growth.
As highlighted by Pope Francis, we are conscious that
“human dignity is linked to work,”
and as such we are asked to address the problem of unemployment with “the
tools of creativity and solidarity.”[4]
In that vein, tourism appears to be one of the sectors with the most
capacity to generate a wide range of “creative” jobs with greater ease.
These jobs could benefit the most disadvantaged groups, including women,
youth or certain ethnic minorities.
It is imperative that the economic benefits of tourism
reach all sectors of local society, and have a direct impact on families,
while at the same time take full advantage of local human resources. It is
also essential that these benefits follow ethical criteria that are, above
all, respectful to people both at a community level and to each person, and
avoid “a
purely economic conception of society that seeks selfish benefit, regardless
of the parameters of social justice.”[5]
No one can build his prosperity at the expense of others.[6]
The benefits of a
tourism promoting “community development” cannot be reduced to economics
alone: there are other dimensions of equal or greater importance. Among
these include: cultural enrichment, opportunities for human encounter, the
creation of “relational goods”, the promotion of mutual respect and
tolerance, the collaboration between public and private entities, the
strengthening of the social fibre and civil society, the improvement of the
community’s social conditions, the stimulus to sustainable economic and
social development, and the promotion of career training for young people,
to name but a few.
3. The local community must be the main actor in tourism
development. They must make it their own, with the active presence of
government, social partners and civic bodies. It is important that
appropriate coordination and participation structures are created, which
promote dialogue, make agreements, complement efforts and establish common
goals and identify solutions based on consensus. Tourism development is not
to do something “for” the community, but rather, “with” the community.
Furthermore, a tourist destination is not only a
beautiful landscape or a comfortable infrastructure, but it is, above all, a
local community with their own physical environment and culture. It is
necessary to promote a tourism that develops in harmony with the community
that welcomes people into its space, with its traditional and cultural
forms, with its heritage and lifestyles. And in this respectful encounter,
the local population and visitors can establish a productive dialogue which
will promote tolerance, respect and mutual understanding.
The local community should feel called upon to safeguard
its natural and cultural heritage, embracing it, taking pride in it,
respecting and adding value to it, so that they can share this heritage with
tourists and transmit it to future generations.
Also, the Christians of that community must be capable of
displaying their art, traditions, history, and moral and spiritual values,
but, above all, the faith that lies at the root of all these things and
gives them meaning.
4. The Church, expert in
humanity, wishes to collaborate on this path towards an integral human and
community development, to offer its Christian vision of development,
offering “her distinctive contribution: a
global perspective on man and human realities.”[7]
From our faith, we can provide the sense of the person,
community and fraternity, solidarity, seeking justice, of being called upon
as stewards (not owners) of Creation and, under the influence of the Holy
Spirit, continue to collaborate in Christ’s work.
Following what Pope Benedict
XVI asked of those committed to the pastoral care of tourism, we must
increase our efforts in order to “shed
light on this reality using the social teaching of the Church and promote a
culture of ethical and responsible tourism, in such a way that it will
respect the dignity of persons and of peoples, be open to all, be just,
sustainable and ecological.”[8]
With great pleasure, we note how the Church has
recognized the potential of the tourism industry in many parts of the world
and set up simple but effective projects.
There are a growing number of Christian associations that
organize responsible tourism to less developed destinations as well as those
that promote the so-called “solidarity or volunteer tourism” which enable
people to put their vacation time to good use on a project in developing
countries.
Also worth mentioning are programs for sustainable and
equitable tourism in disadvantaged areas promoted by Episcopal Conferences,
dioceses or religious congregations, which accompany local communities,
helping them to create opportunities for reflection, promoting education and
training, giving advice and collaborating on project design and encouraging
dialogue with the authorities and other groups. This type of experience has
led to the creation of a tourism managed by local communities, through
partnerships and specialized micro tourism (accommodation, restaurants,
guides, craft production, etc.).
Beyond this, there are many
parishes in tourist destinations that host visitors, offering liturgical,
educational and cultural events, with the hope that the holidays “are
of benefit to their human and spiritual growth, in the firm conviction that
even in this time we cannot forget God who never forgets us.”[9]
To do this, parishes seek to develop a “friendly pastoral care” which allows
them to welcome people with a spirit of openness and fraternity, and project
the image of a lively and welcoming community. And for this hospitality to
be more effective, we need to create a more effective collaboration with
other relevant sectors.
These pastoral proposals are becoming more important,
especially as a type of “experiential tourism” grows. This type of tourism
seeks to establish links with local people and enable visitors to feel like
another member of the community, participating in their daily lives, placing
value on contact and dialogue.
The Church’s
involvement in the field of tourism has resulted in numerous projects,
emerging from a multitude of experiences thanks to the effort, enthusiasm
and creativity of so many priests, religious and lay people who work for the
socio-economic, cultural and spiritual development of the local community,
and help them to look with hope to the future.
In recognition that its primary mission is
evangelization, the Church offers its often humble collaboration to respond
to the specific circumstances of people, especially the most needy. And
this, from the conviction that “we also
evangelize when we attempt to confront the various challenges which can
arise.”[10]
Vatican City, July
1, 2014
Antonio Maria
Cardinal Vegliò
President
X Joseph
Kalathiparambil
Secretary
[1] World Tourism
Organization, Global Code of Ethics for Tourism, 1 October 1999, Art.5,
para.1
[2] Pope Paul VI,
Encyclical “ Populorum Progressio”, 26 March 1967, n.14
[3] Cf. World Tourism
Organisation & World Council on Travel & Tourism, Open Letter to Heads of
State and Government on Travel and Tourism
[4] Pope Francis,
Address to Managers and Workers at the Steel Mills of Terni and the Faithful
of the Diocese of Terni-Narni-Amelia, 20 March 2014
[5] Pope Francis,
Papal Audience, 1 May 2013
[6] “Rich countries
have shown the ability to create material well-being, but often at the
expense of man and the weaker social classes.” (Pontifical Council for
Justice and Peace, Compendium of the Social Doctrine of the Church, 2 April
2004, n.374)
[7] Pope Paul VI,
Encyclical “ Populorum Progressio”, 26 March 1967, n.13
[8] Pope Benedict
XVI, Message for the VII World Congress on the Pastoral Care of Tourism,
Cancún (Mexico), 23-27 April 2012.
[9] VII World
Congress on the Pastoral Care of Tourism, Final Declaration, Cancún
(Mexico), 23-27 April 2012.
[10] Pope Francis,
Apostolic Exhortation “Evangelii Gaudium”, 24 November 2013, n.61
--------------------------------------------
Holy See Reminds UN That Family Is Good for Individuals
The family "continually exhibits a vigour much greater than that of the many
forces that have tried to eliminate it as a relic of the past, or an obstacle to
the emancipation of the individual, or to the creation of a freer, egalitarian
and happy society"
GENEVA, June
25, 2014 - Here is the address given by Archbishop Silvano Tomasi,
permanent observer of the Holy See to the United Nations and Other
International Organizations in Geneva, at the 26th Session of the Human
Rights Council on Item No. 8- General Debate in Geneva on Tuesday, 24 June
2014.
* * *
Mr. President,
My Delegation supports the importance given by the
United Nations to the twentieth anniversary observance of the International
Year of the Family. This significant event was recently highlighted in a
special way, on 15 May 2014, during the International Day of Families, under
the theme: “Families Matter for the Achievement of Development Goals”.
Surely, the choice of this theme had a strong relationship to Resolution
2012/10, adopted by ECOSOC that stressed the need “for undertaking concerted
actions to strengthen family-centred policies and programs as part of an
integrated, comprehensive approach to development”; and that invited States,
civil society organizations and academic institutions “to continue providing
information on their activities in support of the objectives of and
preparations for the twentieth anniversary.”
This Council is well
aware, Mr. President, of the strong debates held in this very chamber about
the nature and definition of the family. Such discussions often lead States
to conclude that the family is more of a problem than a resource to society.
Even the United Nations materials prepared for the observance of this
Anniversary Year stated: “Owing to rapid socio-economic and demographic
transformations, families find it more and more difficult to fulfil their
numerous responsibilities.”(1) My Delegation believes that despite past or
even current challenges, the family, in fact, is the fundamental unit of
human society. It continually exhibits a vigour much greater than that of
the many forces that have tried to eliminate it as a relic of the past, or
an obstacle to the emancipation of the individual, or to the creation of a
freer, egalitarian and happy society.
The family and
society, which are mutually linked by vital and organic bonds, have
complementary functions in the defence and advancement of the good of every
person and of humanity.(2) The dignity and rights of the individual are not
diminished by the attention given to the family. On the contrary, most
people find unique protection, nurture, and dynamic energy from their
membership in a strong and healthy family founded upon marriage between a
man and a woman. Moreover, ample evidence has demonstrated that the best
interest of the child is assured in a harmonious family environment in which
the education and formation of children develop within the context of lived
experience with both male and female parental role models.
The family is the
fundamental cell of society where the generations meet, love, educate, and
support each other, and pass on the gift of life, “where we learn to live
with others despite our differences and to belong to one another.”(3) This
understanding of the family has been embraced throughout history by all
cultures. Thus, with good reason the Universal Declaration of Human Rights
recognized unique, profound, and uncompromising rights and duties for the
family founded on marriage between a man and a woman, by declaring as
follows: “(1) Men and women of full age, without any limitation due to race,
nationality or religion, have the right to marry and to found a family.
They are entitled to
equal rights as to marriage, during marriage and at its dissolution. (2)
Marriage shall be entered into only with the free and full consent of the
intending spouses. (3) The family is the natural and fundamental group unit
of society and is entitled to protection by society and the State.”
Mr. President,
during this historic anniversary observance, the Holy See Delegation firmly
maintains that the family is a whole and integral unit, which should not be
divided or marginalized. The family and marriage need to be defended and
promoted not only by the State but also by the whole of society. Both
require the decisive commitment of every person because it is starting from
the family and marriage that a complete answer can be given to the
challenges of the present and the risks of the future.(4) The way forward is
indicated in the fundamental human rights and related conventions that
ensure the universality of these rights and whose binding value need to be
preserved and promoted by the International Community.
1. http://undesadspd.org/Family/InternationalObservances/TwentiethAnniversaryofIYF2014.aspx
2. Pontifical
Council for the Family, “Charter on the Rights of the Family,” 1983,file:///Users/BobNewMBP/Documents/Pontifical%20Council%20for%20the%20Family/Charter%20of%20the%20Rights%20of%20the%20Family,%2022%20October%201983%C2%A0.webarchive
3. Pope
Francis, Evangelii Gaudium, 24 Novemer 2013, #66,http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html
4.Pontifical
Council for the Family, “The Family and Human Rights,” 2000http://www.vatican.va/roman_curia/pontifical_councils/family/documents/rc_pc_family_doc_20001115_family-human-rights_en.html
--------------------------------------
Holy See to UN: No Need to Reinvent the Wheel; Family Is Solution to Poverty
"It is within the family that the next generation of humanity is welcomed, fed,
clothed, and provided for"
NEW YORK,
April 02, 2014 (Zenit.org)
- Here is the intervention of the Permanent Observer Mission
of the Holy See to the United Nations given Monday at the 10th Session of
the Open Working Group on the Sustainable Development Goals. It is on Cluster
1 “Poverty Eradication and Promoting Equality.”
* * *
Mr. Co-Chair,
The importance that all States place on poverty
eradication is abundantly manifest from the opening lines of The
Future We Want, which unequivocally
considers poverty eradication to constitute “the
greatest global challenge facing the world today”
and “an indispensable requirement for
sustainable development.”[1]
The Holy See, which actively participated in this
negotiated outcome, stands resolutely with all of you in this conviction.
Pope Francis wrote recently that “[t]he
need to resolve the structural causes of poverty cannot be delayed, not only
for the pragmatic reason of its urgency for the good order of society, but
because society needs to be cured of a sickness which is weakening and
frustrating it, and which can only lead to new crises.”[2]
Fortunately,
in this regard we do not need to reinvent the wheel. Through
trial-and-error, society itself has developed what the Secretary-General
calls its own “basic building block”:[3] the
family. It is within the family that the next generation of humanity is
welcomed, fed, clothed, and provided for. Setting a development agenda for
the next 15 years is a powerful gesture of intergenerational solidarity. The
future we want becomes, then, the future we want for our children and our
children’s children. In the very paragraph where Rio + 20 decided to launch
this intergovernmental process, it is extremely instructive to note how it
immediately stressed that “we will also consider the need for promoting
intergenerational solidarity for the achievement of sustainable development,
taking into account the needs of future generations, including by inviting
the Secretary General to present a report on this issue.”[4]
The
Secretary-General has not been remiss in this regard. In numerous reports,[5] he
highlights the centrality of the family for poverty eradication and
sustainable development. “The family,” he rightly observes, “remains the
basic societal unit of reproduction, consumption, asset-building and – in
many parts of the world – production.”[6] My
delegation recognizes that it can be irksome for some, as Pope Francis has
also acknowledged, “when the question of ethics is raised, when global
solidarity is invoked… [and even, at times, that] these issues are exploited
by a rhetoric which cheapens them.” Nevertheless, obstinacy in recognizing
the obvious role of the family in eradicating poverty and addressing its
causes with family-sensitive policies that bolster the stability of this
most fundamental of societal institutions is highly irresponsible and
ultimately counter-productive on the part of governments.
Recognizing,
as does Rio + 20, that “people are at the centre of sustainable development”[7] one
does not need to look far for those who are the most urgently affected by
the scourge of poverty and hunger, namely: women, children and the youth. To
these, the Secretary-General recommends adding, as a post-2015 development
priority, the family. This is a recommendation my delegation can
wholeheartedly support. With him, we call upon States to recognize that
adding the family as a cross-cutting priority to the post-2015 development
agenda could constitute “a progressive step”,[8]since
this is currently insufficiently addressed in this process.
Pope Benedict
XVI considered charity to be “the principle not only of micro-relationships
(with friends, with family members or within small groups) but also of
macro-relationships (social, economic and political ones)”.[9] To
this, his successor, Pope Francis, adds: “I beg the Lord to grant us more
politicians who are genuinely disturbed by the state of society, the people,
the lives of the poor! It is vital that government leaders and financial
leaders take heed and broaden their horizons.”[10]
Thank you, Mr.
Co-Chair.
[1] Rio +20, The
Future We Want, 2.
[2] Evangelii
gaudium, 202.
[3] A/67/61 at para.
4.
[4] Rio +20, The
Future We Want, 86.
[5] A/69/61, A/68/61,
A/67/61.
[6] A/68/61at para.
5.
[7] Rio +20, The
Future We Want, 6.
[8] A/69/61 at para
67.
[9] Caritas
in veritate, 2.
[10] Evangelii
gaudium, 205.
------------------------------
Holy See's UN Rep Addresses House Committee
Says Religious Freedom Is 1st Freedom for Democratic Societies
WASHINGTON,
D.C., February 13, 2014 - Here is the text of testimony given this
week by Archbishop Francis Chullikatt, the Holy See's permanent observer to
the United Nations, before the US House of Representatives Committee on
Foreign Affairs, Subcommittee on Africa, Global Health, Global Human
Rights, and International Organizations.
* * *
Mr. Chairman,
Thank you for
this opportunity to address you and the Committee today. Your recognition of
the consequential need to consider and respond effectively to existing and
emerging threats to religious freedom in the world today is commendable.
Such threats manifest not solely under authoritarian regimes or in
traditional societies but even, I regret to say, in the great democracies of
the world.
The Constitution
of the United States apprehends well what the Holy See consistently affirms,
namely: that religious freedom is also the “first freedom”, a fundamental
human right from which other rights necessarily flow, and which must always
be protected, defended, and promoted. Pope Benedict XVI identified religious
freedom as: the pinnacle of all other freedoms. It is a sacred and
inalienable right. It includes on the individual and collective levels the
freedom to follow one’s conscience in religious matters and, at the same
time, freedom of worship. It includes the freedom to choose the religion
which one judges to be true and to manifest one’s beliefs in public. It must
be possible to profess and freely manifest one’s religion and its symbols
without endangering one’s life and personal freedom. Religious freedom is
rooted in the dignity of the person; it safeguards moral freedom and fosters
mutual respect.[1]
Every government
bears the profound responsibility to guarantee in its Constitution, as your
First Amendment and the entire text secure, religious freedom for its people
and must moreover uphold religious liberty both in principle and in fact.
Today, however,
religious persecution, be it overt or discrete, is emerging with an
increased frequency worldwide. Even in some of the western democracies, the
longstanding paragons of human rights and freedoms, we find instances of
increasingly less subtle signs of persecution, including the legal
prohibition of the display of Christian symbols and imagery – legitimate
expressions of belief that for centuries has enriched culture – be they on
the person or on public property. This suggests a profound identity crisis
at the heart of these great democracies, which owe to their encounter with
Christianity both their origin and culture, including their human rights
culture.
I, personally,
have witnessed many egregious threats to religious liberty during my service
around the globe. My current posting also makes me familiar with the work of
the United Nations, which your great nation helped establish when the world
society was desperate for an institution whose mission would be to secure
and maintain international peace and security. The founding Charter of the
United Nations mandates that it fulfill this mission through safeguarding
the fundamental and inalienable rights and responsibilities of each member
of the human family. The preservation of authentic religious freedom thus
stands at the heart of the UN’s solemn responsibility.
Having said
this, allow me to address the following two points in my brief remarks. I
will also be submitting to the committee two more detailed texts for your
further consideration.
The first issue
on which I wish to focus today concerns challenges to religious freedom in
the Middle East, particularly for Christians, who since the beginning of
Christianity two thousand years ago have been continuous inhabitants of that
important region of the world. A second issue I will touch upon briefly
concerns the responsibility of the United Nations towards safeguarding this
religious freedom. I also wish to highlight the crucial role the United
States of America bears in the work of the UN by virtue of its significant
influence within this organization, as well as its permanent membership in
the Security Council.
Regarding my first point: flagrant and widespread
persecution of Christians rages in the Middle East even as we meet. No
Christian is exempt, whether or not he or she is Arab. Arab Christians, a
small but significant community, find themselves the target of constant
harassment for no reason other than their religious faith. This tragedy is
all the more egregious when one pauses to consider that these men and women
of faith are loyal sons and daughters of the countries in which they are
full citizens and in which they have been living at peace with their
neighbors and fellow citizens for untold generations.
One of the most graphic illustrations of ongoing
brutality confronting Arab Christians is the emergence of a so-called
“tradition” of bombings of Catholic and other Christian houses of worship
every Christmas Eve, which has been going on now for the past several years.
Will there be no end in sight for this senseless slaughter for those whom
that very night proclaim the Prince of Peace in some of the oldest Christian
communities in the world?
As is
increasingly obvious, governments are by no means guaranteeing religious
freedom consistently among fundamental human rights and, at worst,
violations take the form of the outright persecution of religious believers
by state actors. For its part, the Holy See regularly urges the world’s
attention to serious violations of the right to religious freedom, in
general, as well as to recent and continuing instances of discrimination or
systematic attacks on Christian communities, in particular. In a recent
statement to the United Nations Human Rights Council, the Permanent Observer
of the Holy See to the United Nations in Geneva said that (r)esearch has
indicated that more than 100,000 Christians are violently killed because of
some relation to their faith every year, while other Christians and
believers are subjected to forced displacement, to the destruction of their
places of worship, to rape, and to the abduction of their leaders. Several
of these acts have been perpetrated in parts of the Middle East, Africa and
Asia, and are the result of bigotry, intolerance, terrorism and some
exclusionary laws. In addition, some Western countries, where historically
the Christian presence has been an integral part of society, a trend emerges
that tends to marginalize Christianity in public life, ignore historic and
social contributions and even restrict the ability of faith communities to
carry out social charitable services.[2]
Pope Francis
himself, in praying recently for all Christians who experience
discrimination on the basis of their belief stated, Let us remain close to
these brothers and sisters who, like (the first martyr of the Church) St
Stephen, are unjustly accused and made the objects of various kinds of
violence. Unfortunately, I am sure they are more numerous today than in the
early days of the Church. There are so many! This occurs especially where
religious freedom is still not guaranteed or fully realized. However, it
also happens in countries and areas where on paper freedom and human rights
are protected, but where in fact believers, and especially Christians, face
restrictions and discrimination.[3]
His predecessor,
Pope Benedict XVI, similarly pointed out the same problem in his 2012
address to the members of the Diplomatic Corps accredited to the Holy See.
He stressed how: (i)n many countries Christians are deprived of fundamental
rights and sidelined from public life; in other countries they endure
violent attacks against their churches and their homes. At times they are
forced to leave the countries they have helped to build because of
persistent tensions and policies which frequently relegate them to being
second-class spectators of national life. In other parts of the world, we
see policies aimed at marginalizing the role of religion in the life of
society.[4] It even happens that believers, and Christians in particular,
are prevented from contributing to the common good by their educational and
charitable institutions."[5]
This past
autumn, in a Message to the Ecumenical Patriarch of Constantinople,
Bartholomew I, Pope Francis called to mind the 1700th anniversary of the
Edict of Milan, which brought about the end to the persecution of Christians
in the Roman Empire, and drew attention to “…the many Christians of all the
Churches and Ecclesial Communities who in many parts of the world experience
discrimination and at times pay with their own blood the price of their
profession of faith.” The Pope also stressed the “…urgent need for effective
and committed cooperation among Christians in order to safeguard everywhere
the right to express publicly one’s faith and to be treated fairly when
promoting the contribution which Christianity continues to offer to
contemporary society and culture.”[6]
Current
circumstances make it particularly important that Christians work together
to ensure religious freedom for all, and to this end it is crucial that
every government guarantee religious freedom for each and every person in
its country not only in its legislation but also in praxis. Strictly
connected to freedom of religion is respect for conscientious objection, of
which everyone should be able to avail himself or herself. Conscientious
objection is based on religious, ethical and moral reasons, and on the
universal demands of human dignity. As such it is a pillar of every truly
democratic society and, precisely for this reason, civil law must always and
everywhere recognize and protect it. After all, these steps ensure not only
human dignity but the dignity of democratic institutions.
Regarding my
second point, which concerns the United Nations: the essential importance of
religious freedom for each and every person, community and society, is
confirmed by the foundational international legal instruments and other
documents. The Universal Declaration of Human Rights states that “(e)veryone
has the right to freedom of thought, conscience and religion; this right
includes freedom to change his religion or belief, and freedom, either alone
or in community with others and in public or private, to manifest his
religion or belief in teaching, practice, worship and observance.”[7]
Since the summer
of 2010, as the Holy See’s Representative to the UN, I have labored
alongside many people of good will to bring an end to the suffering in the
world. The religious persecution of Christians throughout the Middle East
looms large in this theatre of suffering. The UN General Assembly addresses
the question in certain resolutions, which we have a hand in negotiating.
However, these noble efforts fail to receive the profile
they justly deserve on the world stage. Only Member States, especially those
with leadership profiles like the United States, can take decisive steps to
ensure that the non-derogable human right of religious liberty becomes more
robustly protected worldwide. The self-evident truths underlying healthy
democracy – truths upon which both President Jefferson and the Church agree
–require as much. The religious freedom which the law is expected to protect
and promote abides no mere passive toleration but requires, rather, that
States guarantee the basic preconditions that permit its free exercise by
citizens in both their private and public endeavours.
Allow me now to
express my gratitude for efforts this committee undertakes in promoting
religious liberty and those it will undertake in this issue to bring an end
to further suffering and social exclusion of Christians.
As I mentioned,
I also leave for your further consideration two documents of crucial concern
to my testimony, namely: (1) The Lineamenta (or Guidelines) for the 2009
Synod of Bishops Special Assembly for the Middle East,8 and (2) Pope
Benedict XVI’s 2011 World Day of Peace Message entitled “Religious Freedom,
the Path to Peace.”[9]
In conclusion,
Mr. Chairman, I express my gratitude to you and to the Committee for this
important opportunity to express solidarity with all Christian believers in
the harsh reality of the persecution of their communities and adherents at
this present time. We look to your country to stand true to its own
Constitution and show its leadership in every forum in working to end the
erosion of this most fundamental of human rights.
Thank you for
your attention.
---
1 Pope Benedict
XVI, Post-Synodal Apostolic Exhortation Ecclesia in Medio Oriente, 26
(2012).
2 Cf., e.g.,
Statement of the Holy See at the 23rd Session of the Human Rights Council on
Violence against Christians
(May 27, 2013).
3 Pope Francis,
Angelus Address (Dec. 26, 2013).
4 Address of His
Holiness Pope Benedict XVI to the members of the Diplomatic Corps (Jan. 9,
2012).
5 Address of His
Holiness Pope Benedict XVI to the members of the Diplomatic Corps (Jan. 7,
2013).
6 Pope Francis,
Message of Pope Francis to His Holiness Bartolomaios I, Ecumenical
Patriarch, for the Feast of Saint Andrew (Nov. 25, 2013).
7 Universal
Declaration of Human Rights, Article 18 (1948).
8
http://www.vatican.va/holy_father/benedict_xvi/apost_exhortations/documents/hf_benxvi_
exh_20120914_ecclesia-in-medio-oriente_en.html
9
http://www.vatican.va/holy_father/benedict_xvi/messages/peace/documents/hf_ben-xvi_mes_20101208_xlivworld-
day-peace_en.html
-------------------------------------------------------------
Holy See at UN on Promoting Equality, Including Social Equity, Gender Equality,
and Women's Empowerment
NEW YORK,
February 07, 2014 - Here is the Feb. 6 intervention of
ArchbishopFrancis A. Chullikatt, Apostolic Nuncio and Permanent Observer of
the Holy See to the United Nations, at the UN's Eighth Session of the Open
Working Group on the Sustainable Development Goals on “Promoting Equality,
including Social Equity, Gender Equality, and Women’s Empowerment.”
* * *
Mr.
Co-Chair,
Sustainable
development – based always on its three essential pillars – cannot be
divorced from the need to ensure that development benefits are enjoyed
equally by all members of the human family. A priority of the first
order, accordingly, should be that no human being should be left behind by
the global development process.
At this juncture
in human history, statistics reveal inequalities between and among peoples
to be higher than ever. Figures on economic inequalities emerging from the
2014 World Economic Forum highlight the realities of poverty, deprivation,
marginalization, and suffering to constitute a great scandal. Inattention to
inequalities, even within the Millennium Development Goals, has entrenched
disadvantage and constitutes a call to rectify this formulation of the
post-2015 development framework.
In such a
vicious cycle, inequalities manifest both as causes and effects of the
fractionalization of societies. As the Global Thematic Consultation on the
Post-2015 Development Agenda Synthesis Report notes, while structural
factors generating inequalities are wide-ranging – including elements
economic, social, political, cultural, and environmentally based,[1] their
impact is universal. Inequalities exclude human beings from full
participation in the life of their community, denying them the full
enjoyment of their human rights as well as the basic economic opportunities
which their inherent human dignity demands.
Global
inequality is no mere sterile economic or juridical concern but is a fully
human crisis threatening society’s common good as a whole. Pope Francis has
identified inequality as the root of social ills, one which provides a
fertile ground for violence, crime, and conflict.[2]
The ultimate product of inequality is not merely poverty and unemployment,
crime, social disorder, and despair, but a progressive destruction of the
very fabric of society itself, threatening wellbeing of all.
Mr. Co-Chair,
In order to be
truly inclusive and equitable, the Post-2015 development framework does well
to avoid a siloed approach when addressing the root causes of inequality,
poverty and exclusion. A universal approach omits no one, and a development
agenda based firmly on the three SDG pillars, should embrace its core
purposes: achieving development for the good of all people, both between and
within nations, embodying the promise that all are entitled without
distinction to partake in development’s fruits. Partnerships must be forged
between local and regional governments and civil society, including
religious organizations, to reach those at the utmost fringes of society.
Mr. Co-Chair,
Women and girls
stand prominently among those whose human dignity has been affronted. This
is especially apparent at times when they are most vulnerable: when they are
targeted for sex-selective abortion; or subject to infanticide and
abandonment, unschooled, subjected to female genital mutilation, forced
marriage, and trafficking. The horror of domestic violence, rape, forced
sterilization and abortions threatens women’s health and lives. Old age
finds them alone and poor, without social or economic security. These
wide-spanning issues of inequality require an approach which incorporates
and safeguards women’s equality across the development framework.
Yet it would be naïve to conflate equality with sameness.
The approach to women in the Sustainable Development Goals must acknowledge
and enable women to overcome barriers to equality without forcing them to
abandon what is essential to them. Women worldwide do not live in isolation,
but exist within the context of relationships which provide meaning,
richness, identity, and human love. Their relationships, especially their
role within the family – as mothers, wives, caregivers – have profound
effects on the choices women make and their own prioritization of the rights
which they exercise across their lifespans.
In formulating the Sustainable Development Goals, the
global community must sidestep a simplistic assertion that shortfalls in
women’s economic and public achievements can be remedied only by the
negation of their procreative capacities. A truly rights-based approach to
women’s equality demands that societies and their institutions remove unjust
social and economic barriers that interject a false dichotomy between the
relationships that enhance their lives and their participation and gains
across other human rights. Development for women will be truly
sustainable only when it respects and enables women to choose and prioritize
their actions according to equal opportunities within the context of real
family relationships that frame their lives, not in spite of them.
Sustainable
Development Goals should provide the opportunity to confront inequality
through the promotion of women’s engagement on an equal basis in society
without disregarding entirely the family relationships in which women exist.
Labor policies should go beyond facilitating equal job access and ensure
reconciliation of paid work with family responsibilities: through family and
maternity policies, and ensuring that equal salaries, unemployment benefits,
and pensions are sufficient for a sustainable family life. Access to equal
education and vocational training must accompany measures to accommodate
family work and care needs. Serious efforts are needed to support women in
their family choices. Civic participation should be designed to accommodate
the participation of all women, including those with family
responsibilities.
Mr. Co-Chair,
Measures to eliminate inequalities within the Sustainable
Development framework must ensure that every member of the human family
partakes in the benefits of international development. Through a truly
inclusive development agenda that places the last among us first, the
community of nations can ensure that a person’s status at birth (indeed,
before birth) shall no longer be permitted to determine the extent to which
they can realize the equal and inalienable rights which derive from their
inherent human dignity.
Thank you, Mr. Co-Chair.
[1] UNICEF and UN
Women, 2013. Addressing Inequalities:
Synthesis Report of Global Public Consultation.
[2] Apostolic
Exhortation of Pope Francis, Evangelii
gaudium, n. 202.
--------------------------------------------------------------------------
Fr. Federico Lombardi's Note on the UN Committee on the
Rights of the Child's Recommendations
"The Holy See will not allow its careful and reasoned responses to be lacking"
VATICAN CITY,
February 07, 2014 - Here is the translation of the Vatican Spokesman
Fr. Federico Lombardi's note on the recommendations by the UN Committee on
the Rights of the Child.
* * *
After the large
number of articles and comments that followed the publication of the
recommendations of the audit Committee of the Convention on the Rights of
the Child, it seems useful to make a few comments and clarifications.
It is not
appropriate to speak of confrontation “between the UN and the Vatican”. The
United Nations is a reality that is very important to humanity today.
The Holy See has
always provided strong moral support to the United Nations as a meeting
place among all the nations, to foster peace in the world and the growth of
the community of peoples in harmony, mutual respect and mutual enrichment.
Countless documents and addresses of the Holy See at [the UN’s] highest
levels and the intense participation of the Holy See’s representatives in
the activities of many UN bodies attest to this.
The highest
authorities of the UN have ever been aware of the importance of the moral
and religious support of the Holy See for the growth of the community of
nations: so they invited Popes to visit the organization and direct their
words to the General Assembly. In the footsteps of Paul VI, John Paul II
(twice) and Benedict XVI have done so. In short, the United Nations, at the
highest levels, appreciate and desire the support of the Holy See and
positive dialogue with it. So does the Holy See, for the good of the human
family. This is the perspective in which the present questions ought to be
raised.
International
Conventions promoted by the United Nations are one of the ways in which the
international community seeks to promote the dynamic of the search for peace
and the promotion of the rights of the human person in specific fields.
States are free to join. The Holy See/Vatican City State has adhered to
those it considers most important in the light of its activities and its
mission. (It should be noted that adherence to a Convention entails a
commitment to participation, reports, etc. , which require staff and
resources – for which reason the Holy See must choose [to adhere to] a
limited number of Conventions, commensurate with its possibilities for
participation). Among these, in a timely manner, the Holy See joined – among
the first in the world – the Convention on the Rights of the Child, in the
light of the great work done in this field, in many different forms (
educational, charitable , etc. . ) and for so long, by the Catholic
community in the world, and in light of the Magisterium of the Church in
this area, inspired by the behavior of Jesus described in the Gospels.
Naturally, the
operations of the UN are vast and complex, and like any large organization –
and precisely because of its international and as far as possible universal
nature – embraces very different persons, positions and voices. It is
therefore no wonder that in the vast world of the UN different visions shall
encounter and even collide with each other. Therefore, in order that the
overall result be positive, a great willingness to be open to dialogue is
needed, along with attentive respect for essential rules and procedures, and
in preparing activities.
For the
verification of the implementation of the Convention on the Rights of the
Child there is a committee based in Geneva, which holds two sessions a year,
and which receives the reports of the different Party States, studies them
and discusses them with the delegations sent by them, and formulates
recommendations for better implementation of the provisions of the
Convention. The recommendations made by the Committee are often quite
sparse and of relative weight. It is not by chance, that there is rarely
heard a worldwide echo of the recommendations in the international press,
even in the case of countries where problems of human rights and [problems
regarding] children are known to be grave.
In the case of
reports submitted to the Committee by the Holy See in recent months on the
implementation of the Convention and the additional Protocols: ample written
responses were given to the questions subsequently formulated by the
Committee, after which followed a day for the hearing of a special
delegation of the Holy See in Geneva on January 16. Now there has come, on
February 5, the publication of the Committee 's concluding observations and
recommendations . This [publication] has aroused extensive reaction and
response.
What is there to
observe in this regard?
First, the Holy
See 's adherence to the Convention was motivated by a historical commitment
of the universal Church and the Holy See for the sake of the children.
Anyone who does not realize what this [commitment] represents for the sake
of the children in the world today, is simply unfamiliar with this dimension
of reality. The Holy See, therefore, as the Holy See’s Secretary of State,
Archbishop Pietro Parolin has said, continues its efforts to implement the
Convention and to maintain an open, constructive and engaged dialogue with
the organs contained therein. [The Holy See] will take its further positions
and will give account of them, and so on, without trying to escape from a
genuine dialogue, from the established procedures, with openness to
justified criticism – but the Holy See will do so with courage and
determination , without timidity.
At the same
time, one cannot fail to see that the latest recommendations issued by the
Committee appear to present – in the opinion of those who have followed well
the process that preceded them – grave limitations.
They have not
taken adequate account of the responses , both written and oral, given by
the representatives of the Holy See . Those who have read and heard these
answers do not find proportionate reflections of them in the document of the
Committee, so as to suggest that it was practically already written, or at
least already in large part blocked out before the hearing.
In particular, the [Observations’] lack of understanding
of the specific nature of the Holy See seem serious. It is true that the
Holy See is a reality different from other countries, and that this makes it
less easy to understand the Holy See’s role and responsibilities . [These
particularities], however, have been explained in detail many times in the
Holy See’s twenty years and more of adherence to the Convention, and
[specifically addressed] in recent written responses. [Are we dealing with]
an inability to understand, or an unwillingness to understand? In either
case, one is entitled to amazement.
The way in which the objections [contained in the
Concluding Observations] were presented, as well as the insistence on
diverse particular cases, seem to suggest that a much greater attention was
given to certain NGOs, the prejudices of which against the Catholic Church
and the Holy See are well known, rather than to the positions of the Holy
See itself, which were also available in a detailed dialogue with the
Committee.
A lack of desire
to recognize all the Holy See and the Church have done in recent years,
[especially as regards] recognizing errors, renewing the regulations, and
developing educational and preventive measures, is in fact typical of such
organizations. Few, other organizations or institutions, if any, have done
as much. This, however, is definitely not what one understands by reading
the document in question.
Finally, and
this is perhaps the most serious observation: the Committee’s comments in
several directions seem to go beyond its powers and to interfere in the very
moral and doctrinal positions of the Catholic Church, giving indications
involving moral evaluations of contraception, or abortion, or education in
families, or the vision of human sexuality, in light of [the Committee’s]
own ideological vision of sexuality itself. For this reason, in the official
communique released Wednesday morning there was talk of “an attempt to
interfere in the teaching of the Catholic Church on the dignity of the human
person and in the exercise of religious freedom.”
Finally, one
cannot but observe that the tone, development, and the publicity given by
the Committee in its document are absolutely anomalous when compared to its
normal progress in relations with other States that are party to the
Convention.
In sum: if the
Holy See was certainly the subject of an initiative and a media attention in
our view unfairly harmful, one needs to recognize that, in turn, the
Committee has itself attracted much serious and well-founded criticism.
Without desiring to place [responsibility for] what has transpired “[on] the
United Nations”, it must be said that the UN carries the brunt of the
negative consequences in public opinion, for the actions of a Committee that
calls itself [by the UN name].
Let us try to
find the correct plan of commitment for the good of the children – even
through the instrument of the Convention. The Holy See will not allow its
careful and reasoned responses to be lacking.
-------------------------------------------------
Holy See Address to UN Debate on Situation in Middle East
"The Holy See pledges to continue to work alongside those alleviating the
suffering of all marginalized, uprooted and oppressed by conflict."
NEW YORK,
January 22, 2014 - Here below we publish the intervention of Archbishop
Francis Chullikatt, Apostolic Nuncio, Permanent Observer of the Holy See to
the UN in the Security Council Open Debate on “The situation in the Middle
East, including the Palestinian question” (New York, 20 January 2014)
---
Mr. President,
My Delegation
congratulates you on this month’s Jordanian Presidency of the Security
Council and commends your convening of this timely open debate on “The
situation in the Middle East, including the Palestinian question”. Jordan’s
leadership draws on insights into the region of great benefit to this
Council, and it will be from Amman in your own country that His Holiness
Pope Francis, as a witness to peace, will begin his own pilgrimage of prayer
to the Holy Land on May 24th of this year.
For the
Holy See, the resumption of peace talks between Israelis and Palestinians
constitutes a positive development, in regard to which Pope Francis has
expressed the hope that “both
parties will resolve, with the support of the international community, to
take courageous decisions”.[1] Courageous
decisions are seldom easy ones and can make demands on us that may be
politically difficult and unpopular. Yet when faced with the reality of
conflict in the Middle East all right-minded people see the need for change.
Peace is not simply the absence of war but requires that the demands of
justice are met for all peoples and communities. My Delegation, accordingly,
joins its voice once more with all people of good will who welcome, with
great hope, the re-engagement of direct, serious and concrete negotiations
so that a rejuvenated peace process may help unfold better prospects for the
future.
Of great
significance, furthermore, is the recent agreement of the Permanent Members
of this Council and Germany with Iran in respect to its nuclear programme,
which offers great hopes that an era of distrust may be displaced by a new
climate of trust and cooperation and it is hoped that it will be fully
implemented and open the path to a definitive agreement.
Mr. President,
The Holy
See has urgently and repeatedly voiced its clear concerns for the peace and
welfare of all the peoples of the Middle East. Most recently it has been the
ongoing situation in Syria which has prompted Pope Francis to renew the Holy
See’s profound solicitude for the situation in the whole of this region.
Calling the Catholic faithful to prayer and fasting for Syria in September
last year, Pope Francis made a heartfelt plea “that
the violence and devastation in Syria may cease immediately and that a
renewed effort be undertaken to achieve a just solution to this fratricidal
conflict.”[2] “Never
has the use of violence brought peace in its wake,”
said the pope: “War begets war, violence
begets violence.”[3]
Mr. President,
May the
Geneva II talks on January 22nd be an occasion for a renewed reflection on
the criteria needed to offer a new start for this beautiful nation left prey
to indescribable destruction and loss of lives! These must include an
immediate ceasefire without procrastinations owing to political
preconditions, including a renewed commitment to promoting initiatives of
peace instead of the sending and funding of arms, which has escalated the
violence and conflict. At the same time, this must involve an immediate
roll-out of humanitarian assistance and reconstruction for the countless
refugees and displaced persons being housed temporarily in neighbouring
countries, where so many suffer life-threatening deprivations, inter
alia, of nutrition, safe drinking water
and basic sanitation. The urgency of rebuilding peace trumps the resolution
of other political and social questions, though such rebuilding certainly
will need to include new forms of political participation and representation
that ensure the voice and security of all groups calling Syria their home.
The Pope has
expressed his deep concern for those experiencing relocation and
displacement in efforts to escape incessant violence, as well as for those
nations challenged by the influx of a great number of refugees. The
international community cannot stand aloof to their praiseworthy efforts to
assist. The Holy See – through its wide array of educational, health care
and social service outreach efforts – pledges to continue to work alongside
those alleviating the suffering of all marginalized, uprooted and oppressed
by conflict.
Many of these
refugees constitute a worrying exodus of Christians from their bi-millennial
homelands owing, among other causes, to the targeting and instability
visited upon them by fundamentalist and extremist forces. Interreligious
dialogue and reconciliation will be required, thus, to restore the balance
in the rich and complex pluralism of Syrian society. The Holy See stands
ready to support all religious communities in their efforts to reach new
understandings and the restoration of trust after these years of violence,
revenge and recrimination.
Mr. President,
The Syrian
people have demonstrated by their history an ability to live together in
peace. Regional and international rivalries, therefore, that have little to
do with the Syrian communities themselves, must be set aside, so that at the
heart of the discussions are not these interests but rather those of the
individual human person and the good of Syria. To this end all the
interested parties are called to work together if conditions for lasting
peace are to be put in place. The Geneva II talks must, accordingly, ensure
inclusive participation for all parties to this conflict, in the region and
beyond. The Holy See, by its presence, wholeheartedly wishes to support this
objective.
Finally, I wish to call to mind the concern expressed by
Pope Francis for the ongoing political problems in Lebanon, and also for
Iraq, which struggles to attain the peace and stability for which it hopes.
Mr. President,
For the United Nations the challenges of the Middle
East are a clarion call for its peacemaking role, the very raison
d’être for this institution. May this open
debate help muster the much needed political will to spur the international
community to make a real difference in the lives of the peoples of
the Middle East and help them to fulfil their dream of long-awaited peace!
The global economic situation no longer permits that the international
community continue indefinitely to fund growing refugee populations.
Political solutions are the best solutions even for the economies of these
countries because peace is the necessary precondition for the socio-economic
stability capable of attracting development funds. In his address to the
members of the diplomatic corps accredited to the Holy See on January 13th,
therefore, Pope Francis urged the whole world with great insistence to
address the problems of the Middle East and to act, before any further
deterioration of the situation occurs.[4]
I thank you, Mr. President.
[1]Address of Pope
Francis to Members of the Diplomatic Corps accredited to the Holy See, 13
January 2014.
[2]Words after the
Angelus Prayer of Pope Francis, Saint Peter's Square, Sunday, 8 September
2013.
[3] Words during the
Angelus Prayer of Pope Francis, St. Peter’s Square, Sunday, 1 September
2013.
[4]Address of Pope
Francis to Members of the Diplomatic Corps accredited to the Holy See, 13
January 2014.
-------------------------------
Vatican Statement on
Moneyval Adoption of Holy See Progress Report
"significant progress has been made"
VATICAN CITY, December 09, 2013 - Here is a communique
from the Vatican press office regarding today's adoption by Moneyval of the
Progress Report of the Holy See and the Vatican State.
* * *
Today, the Plenary Meeting of MONEYVAL (the “Committee of
Experts on the Evaluation of Anti-Money Laundering Measures and the
Financing of Terrorism”) has approved the Progress Report of the Holy See/
Vatican City State. The Progress Report follows the adoption of the Mutual
Evaluation Report on 4 July 2012 and is part of the ordinary process
according to the Rules of Procedure of MONEYVAL.
Progress reviews
are subject to peer review by the Plenary and ascribe no formal re-ratings
to the Mutual Evaluation Report. However, MONEYVAL welcomes clarifications
and improvements to the anti-money laundering and combatting financing of
terrorism (AML/CFT) legal structure of the Holy See and the Vatican City
State and confirms that significant progress has been made.
Upon request by
the Holy See and the Vatican City State the MONEYVAL Secretariat agreed to
carry out a full progress review. Therefore, the report contains an analysis
of progress against the core and, in addition, key recommendations of the
FATF, the international standards on combating money laundering and the
financing of terrorism.
“The adoption of
the Progress Report confirms the significant efforts undertaken by the Holy
See and the Vatican City State to strengthen its legal and institutional
framework”, said Monsignor Antoine Camilleri, Under Secretary for Relations
with States, and Head of Delegation of the Holy See and Vatican City State
to MONEYVAL. “The Holy See is fully committed to continuing to improve
further the effective implementation of all necessary measures to build a
well functioning and sustainable system aimed at preventing and fighting
financial crimes.”
In accordance with the Moneyval Rules of Procedure,
the Progress Report will be published fully by the Moneyval Secretariat on
its website on Thursday.
The “key achievements” obtained
at legislative and operative levels following the Mutual Evaluation Report
of 4.7.2012 are summarised herebelow.
Key
achievements at the legislative level
Since 4 July
2012 three Motu Proprios by His Holiness, Pope Francis, along with a series
of new laws have strengthened the Financial Intelligence Authority (AIF) and
have specified the legal framework with regard to the criminal law system,
financial transparency, supervision, financial intelligence and requirements
to effectively combat money laundering and terrorist financing:
Strengthening of AIF - Broadening the scope of law
enforcement
Amendments of the AML/CFT Law of 14 December 2012
The Law on the Prevention and Countering of Laundering of
Proceeds of Crimes and Financing of Terrorism N. CXXVII, which came into
force on 1 April 2011 and had been amended twice, was further amended on 14
December 2012 to abolish the nihil obstat - the prior consent - of the
Secretariat of State for the signature of international agreements
(“Memoranda of Understanding” – MOU) by AIF, in order to ensure full
autonomy of AIF in its international cooperation (the Law of the Pontifical
Commission for the Vatican City State, N. CLXXXV).
Motu Proprio of Pope Francis and the Laws on Criminal
Matters of 11 July 2013
In accordance
with the recommendations of the Mutual Evaluation Report a wide-ranging
reform of the criminal law system was enacted (by laws of the Pontifical
Commission for the Vatican City State Law N. VIII, Law N. IX), while His
Holiness Pope Francis issued a Motu Proprio on the Jurisdiction of Vatican
City State on Criminal Matters.
The new criminal
laws cover all terrorist offences set forth in the Conventions annexed to
the Terrorist Financing Convention as well as a new approach to the
administrative liability of legal persons arising from crime. In particular,
a modern scheme on confiscation, freezing and seizure has been adopted. The
Motu Proprio extended the jurisdiction of the Vatican Tribunal over criminal
offences - including the financing of terrorism and money laundering -
committed by public officials of the Holy See in the context of the exercise
of their functions, even if outside Vatican territory. In addition, by Law
N. X of the Pontifical Commission for the Vatican City State a legal
framework has been established for the application of sanctions for
administrative violations.
Motu Proprio of
His Holiness, Pope Francis, of 8 August 2013 and the Decree introducing
norms relating to transparency, supervision and financial intelligence, N.
XI of 8 August 2013, confirmed by the Law introducing norms relating to
transparency, supervision and financial intelligence, N. XVIII of 8 October
2013
His Holiness,
Pope Francis, by Motu Proprio for the Prevention and Countering of Money
Laundering, the Financing of Terrorism and the Proliferation of Weapons of
Mass Destruction of 8 August 2013, strengthened the supervisory and
regulatory function of the Financial Intelligence Authority and established
the function of prudential supervision over entities professionally engaged
in financial activities. Furthermore, the Financial Security Committee has
been established for the purpose of coordinating the competent authorities
of the Holy See and the Vatican City State in the area of prevention and
countering of money laundering and the financing of terrorism. The same
additional laws introduced norms relating to transparency, supervision and
financial intelligence (Decree of the President of the Governorate N. XI,
confirmed by Law of the Pontifical Commission for the Vatican City State, N.
XVIII).
This new AML/CFT
Act of the Holy See and the Vatican City State introduces a comprehensive
system in accordance with the international standards to fight
money-laundering and financing of terrorism and is a further step towards
strengthening the system to actively combat any potential misuse of
financial activities within the Vatican City State. It deals with financial
transparency, supervision, and financial intelligence, clarifying and
consolidating the functions, powers and responsibilities of the AIF. It
provides, amongst others, for extended supervisory and regulatory powers of
the AIF and empowers it with prudential supervisory functions.
New Statute of
AIF
With the Motu
Proprio of 18 November 2013 His Holiness, Pope Francis, established new
organisational structure of the AIF. The new structure clearly defines the
roles and responsibilities of its organs, the President, the Board and the
Directorate, and ensures that AIF may effectively fulfill its institutional
functions with full autonomy and independence, and consistently with the
institutional and legal framework of the Holy See and the Vatican City
State.
Key
operational achievements
Important
results of the implementation of policies and regulatory procedures were,
amongst others:
International
cooperation of financial supervisor
Since the
adoption of the Mutual Evaluation Report, the Holy See and the Vatican City
State have put a strong emphasis on international cooperation. In July 2013,
AIF was admitted to the Egmont Group and over the last months has signed
MOUs with Belgium, Spain, USA, Italy, Slovenia, the Netherlands and, most
recently, Germany. It is currently in the process of signing further MOUs
with several Financial Intelligence Units of other countries and will
continue to broaden its international network to fight money laundering and
terrorism financing.
Review and
remediation processes in institutions under supervision of AIF
The analysis of
MONEYVAL takes note of the conclusion of a preliminary review of the
customer data base of the Istituto per le Opere di Religione (IOR) by the
end of 2012. It acknowledges an in-depth audit of customer records and
remediation, including analysis of transactions, based on the findings of
this first phase and under the supervision of AIF that was launched at the
beginning of 2013. This process is still ongoing. Furthermore it was noted
that by Board resolution of 4 July 2013 the IOR redefined the categories of
customers entitled to IOR services and published them in July 2013 on the
website of IOR.
A functioning AML/CFT reporting System
Since the
adoption of the Mutual Evaluation Report, an ongoing trend toward increased
reporting of suspicious activity from different reporting entities, with a
significant growth in 2013, can be observed. Investigations based on STRs
have been started and freezing orders initiated. Due to the remediation
process and improved transaction monitoring processes the AIF recorded a
significant rise in suspicious transaction reports (STR). In the area of
international cooperation, AIF has entered into an active exchange of
information with various Financial Intelligence Units and the Holy See and
the Vatican City State requested mutual legal assistance on a domestic case.
-----------------------------------------------------------------------------
Holy See
to UN on Palestinian Refugees
NEW YORK, November 11, 2013 - Here is the Nov. 7
intervention by Archbishop Francis Chullikatt, Apostolic Nuncio, Permanent
Observer of the Holy See to the UN, at the 68th Session of the UN General
Assembly on Item 51: United Nations Relief and Works Agency for Palestinian
Refugees in the Near East
* * *
Mr. Chairman,
Having carefully reviewed the Report of the Commissioner-General of the
United Nations Relief and Works Agency for Palestinian Refugees in the Near
East (UNRWA)[1] as
well as his address to the meeting of the UNRWA Advisory Commission held in
Amman, Jordan, 16 June 2013, my Delegation wishes to draw attention to the
views he expressed and the clarity of the solutions he proposes for what has
become a most complex situation for Palestine refugees in the region.
In that region, which is home to the earliest Christian
communities, the Catholic Church shares those same harsh realities on the
ground which confront UNRWA daily. Working with generous donor agencies from
the United States, Germany, Japan, Spain, the Netherlands, Ireland, the
United Kingdom and other countries, the Holy See provides education, health
care and social services for the population as well as rehabilitation
facilities for those injured in conflicts. We provide this on the basis of
need, not creed, to all victims of the region’s political, economic and
social instability. Our own concerns go beyond these basic services, as do
UNRWA’s, insofar as these conflicts destroy homes, rending refugees
homeless, jobless and helpless. With family wage-earners debilitated,
imprisoned or killed, destitute families seek assistance from NGOs serving
alongside UNRWA in this troubled area.
Mr. Chairman,
The concerns of the Commissioner-General, detailed in his reports to the
General Assembly and UNRWA Advisory Commission are the same as those of the
Holy See, confronted, as we are, with an ever shrinking presence of
traditional Christian communities in the very birthplace of Christianity.
For both UNRWA and the Holy See the financial burdens for providing services
to frequently displaced populations of refugees constitutes a growing
problem, requiring more funding from donor countries. Current global
financial and economic realities, however, speak against funding increases
as donor countries struggle with debt and high levels of unemployment,
especially youth unemployment.
The rejuvenated peace process brings some hope to this bleak outlook. A
“bona fide” peace between Israelis and Palestinians would create
possibilities for economic investment rather than burdening donor countries
and humanitarian agencies with more requests for additional funding. A
successful peace conference on Syria scheduled to take place in Geneva would
bring further relief to the suffering of Palestinian refugee populations who
find themselves refugees yet again, on account of theatres of war
surrounding seven of twelve UNRWA Palestine refugee camps in Syria.
My Delegation urges the Quartet and all those assisting in the resumption
of the peace process to spare no effort in facilitating negotiations between
the Palestinians and the Israelis. The objective must be to secure through
negotiation and reasonable compromise two viable and stable States which
give each of the parties independent and secure States for their peoples.
This is no small task in light of the political diversities which exist
within each of the conflicting communities and the 64 tragic years of
interminable conflict between them.
Mr. Chairman,
Pope Francis met with Palestinian President Mahmoud Abbas on October
17th and expressed the hope that the resumed “peace process may bear fruit
and enable a just and lasting solution to be found to the conflict, an
increasingly necessary and urgent objective”. He also voiced the hope that
“the parties to the conflict will make courageous and determined decisions
in order to promote peace, with the support of the international community”.[2]
My Delegation accordingly wishes to underline that
a lasting solution in these peace negotiations must include the status of
our Holy City, Jerusalem. The Holy See firmly supports “internationally
guaranteed provisions to ensure the freedom of religion and of conscience of
its inhabitants,” their legitimate right to property as well as “permanent,
fair and unhindered access to the Holy Places by the faithful of all
religions and nationalities”.[3]
Mr. Chairman,
It would be remiss of my Delegation, finally, if we did not extend an
expression of our appreciation to the governments of Lebanon and Jordan for
their enduring collaboration with UNRWA in housing Palestine refugees and
now contending heroically with the influx of refugees from Syria and the
sectarian violence in Iraq. The humanitarian cries of these refugee
populations must not fall on deaf ears. Peacemaking must replace the futile
and counterproductive logic of violence and war. Let us never give up the
hope that the unquenchable quest for that peace, so much needed and desired,
will eventually dawn in that land so sacred to so many.
Thank you, Mr. Chairman.
(1) A/68/13
(2) Vatican
Information Service, Year XXII - #199, 17-10-2013.
(3) Cf. A/RES/ES –
10/12
------------------------------------------------------------------------
Holy See to UN on Food Security: Clearly More Needs to
Be Done
"Hunger, like all forms of poverty, is caused by exclusion. Consequently, we can
only eliminate hunger and food insecurity by promoting inclusion"
NEW YORK, October 30, 2013 - Here is the address given
Tuesday by Archbishop Francis Chullikatt, Apostolic Nuncio, Permanent
Observer of the Holy See to the UN, to the Second Committee of the 68th
Session of the UN General Assembly on Agriculture development, food security
and nutrition.
* * *
Madame Chair,
Food is one of the most basic human needs. The
fundamental right to adequate food and its importance to human development
and flourishing is recognized in the Universal Declaration of Human Rights
and reaffirmed consistently in different international declarations since
then through a number of United Nations resolutions and reports. Matching
the volume of reports are the numerous commitments to end hunger,
commitments from national governments, international agencies and civil
society. Yet in today’s world many nations still face periodic food crisis.
Clearly more needs to be done.
In this regard, my Delegation welcomes the Secretary
General’s report on Agricultural Development, Food Security and Nutrition
(A/68/311) and its focus on continuing international efforts to reduce
malnutrition and poverty in so many regions of the developing world.
Moreover, the recent note by the Secretary General transmitting the interim
report on the ‘Right to Food’ (A/68/288) has particular relevance.
Hunger, like all forms of poverty, is caused by
exclusion. Consequently, we can only eliminate hunger and food insecurity by
promoting inclusion. Here we could follow Pope Francis’ simple advice:
“Every proposal must involve everyone” and we must leave “behind the
temptations of power, wealth or self-interest” and instead serve “the human
family, especially the needy and those suffering from hunger and
malnutrition.”[1]
In addressing the issue of agriculture development,
food security and nutrition, my Delegation supports the principle of the
human right to food, which requires this issue to be seen firstly through a
human rights lens, which places the human person at the center of our
understanding of this fundamental issue. In our efforts to promote “a life
of dignity for all”[2]
we must work for agriculture policies that promote inclusion, respect for
the dignity and rights of those still on the margins of today’s society, and
the well-being of current and future generations.
By pointing out the problem of exclusion and the
need for inclusion, we bring up the uncomfortable fact that hunger is not
caused by the lack of sufficient food to feed every person on the planet. As
Pope Francis noted: “It is a well-known fact that current levels of
production are sufficient, yet millions of people are still suffering and
dying of starvation. This […] is truly scandalous. A way has to be found to
enable everyone to benefit from the fruits of the earth, and not simply to
close the gap between the affluent and those who must be satisfied with the
crumbs falling from the table, but above all to satisfy the demands of
justice, fairness and respect for every human being.”[3]
While improvements in food production remains an
important goal, food security will be achieved by all only when we change
social structures and when we learn to show greater solidarity towards the
poor and the hungry. Hunger is not just a technical problem awaiting
technological solutions. Hunger is a human problem that demands solutions
based on our common humanity.
The tragedy of hunger amidst plenty is exacerbated
by the excessive waste of economic resources, especially food. But there is
also considerable waste in the overall system of production and distribution
of food. The FAO estimates that 1.3 billion tons of food is wasted every
year. Often this waste is due to the fact that wasting food can be more
profitable than ensuring that food goes to those in extreme need. "Whenever
food is thrown out,” Pope Francis points out, “it is as if it were stolen
from the table of the poor, from the hungry!"[4]
Madame Chair,
In promoting a human
rights based and humanitarian approach to food security, it is necessary to
link food to non-discrimination and universal access. Too often, access to
food becomes a weapon for controlling, at times even subjugating,
populations, rather than a tool for building peaceful and prosperous
communities.
To bring about an
effective distribution of food, the principle of subsidiarity provides
helpful guidance. This principle recommends that human activities be carried
out at the most local and immediate level possible, so as to maximize
participation. Larger entities have the responsibility to support smaller
ones first, and only take over when these smaller groups are unable to carry
out their activities effectively. Subsidiarity helps sustain food security
because food security consists not solely in giving food to people; it means
helping them become self-sufficient so that they provide their own food,
either by growing it themselves or by exchanging for food the goods and
services they provide. Thus, getting people involved in the process of
solving food insecurity is an essential step in achieving this goal.
In conclusion, while there will not be a
one-size-fits-all solution to food insecurity and hunger, there needs to be
the one goal of food security for all so that there will be ever fewer
people suffering from poverty and hunger in our world.
Thank you, Madame Chair.
[1] Pope Francis,
Address to participants in the 38th Conference of the FAO, 20 June 2013
[2] A/68/202
[3] Ibid.
[4] Id.
------------------------------------------------------
Archbishop Francis Chulllikatt's Address to the UN General
Assembly on Disarmament
NEW YORK, October 23, 2013 - Here is the address
given by Archbishop Francis Chullikatt, Apostolic Nuncio and Permanent
Observer of the Holy See to the United Nations, during the 68th session of
the UN General Assembly regarding weapons disarmament.
* * *
Item 99: “General and Complete Disarmament”
Mr Chairman,
The First Committee meets this year at a moment of
extraordinary opportunity. In the past few weeks, we have seen vivid action
taken in the long struggle to rid the world of chemical and nuclear weapons.
The recent UN Security Council’s unanimous resolution on
Syria’s chemical weapons has historic importance. However, in that regard
the Secretary General noted: “a red light for one form of weapons did not
mean a green light for others”. He therefore called for a complete stop to
all violence and for all weapons to be silenced.
Another hopeful opportunity that has presented itself is
the day-long unprecedented High-level Meeting on Nuclear Disarmament in the
General Assembly on September 26. From nearly every corner of the world --
Europe, Africa, Asia, Latin America – Heads of State and Government and
other high officials called for action to begin comprehensive negotiations
to ban all nuclear weapons. It was impressive to see such an outcry of
concern at what is aptly called the “catastrophic humanitarian consequences”
of the use of nuclear weapons.
The willingness of the world as a whole to move forward
in a constructive manner to eliminate nuclear weapons has never been more
evident. Yet a very small number of States stand in the way, trying to block
progress and to find a comprehensive solution to the problem that goes on
year after year in paralysis and obfuscation.
It was clear at the High-level Meeting on Nuclear
Disarmament that States around the world want to see the implementation of
the 2010 decision of the Non-Proliferation Treaty Review Conference to
convene a meeting to develop a zone free of nuclear and other weapons of
mass destruction in the Middle East.
The progress made in the Syrian conflict and the prospect
of a political solution on the horizon set the stage for the holding of the
Middle East conference. This process dates back to 1995 when the NPT Review
and Extension Conference adopted a resolution to address all weapons of mass
destruction in the Middle East. The failure of the international community
to fulfill that promise has jeopardized the credibility of the NPT and the
future of that region. With the 2015 NPT Review Conference quickly
approaching, it is imperative that steps be taken to set a firm date for the
holding of the conference.
It is sadly ironic that States vociferous in their
condemnation of chemical weapons are silent on the continued possession of
nuclear weapons. The international community must appeal and act with one
voice to ban all weapons of mass destruction.
The prospects for the cooperation of all States on a new
agenda for peace have suddenly taken an upturn. This work requires the
continued advocacy and cooperation of all. A better world awaits us if we
reduce the excessively high military spending and if we set aside part of
military expenditures for a world fund to relieve the needs of developing
and least developed nations. This committee, dedicated to reducing armaments
worldwide must always be conscious of the true needs for achieving
sustainable international peace and security. We must end myopic militarism
and concentrate on the long-range needs of the human family.
Mr Chairman,
As the Holy See stated at the
recent High-level Meeting on Nuclear Disarmament, “[I]t is time to counter
the logic of fear with the ethic of responsibility, fostering a climate of
trust and sincere dialogue, capable of promoting a culture of peace, founded
on the primacy of law and the common good, through a coherent and
responsible cooperation between all members of the international community.”
Our world has never been so
interdependent and interconnected; now more than ever we cannot risk falling
into a “globalization of indifference”.
It is illusory to think that the security and peace
of some can be assured without the security and peace of others. In an age
like ours which is undergoing profound social and geopolitical shifts,
awareness has been growing that national
security interests are deeply linked to
those related to international security,
just as the human family moves gradually together and everywhere is becoming
more conscious of its unity and interdependency.
Peace, security and stability cannot be gained strictly
by military means, nor by increasing military spending, since these are
multidimensional objectives which include aspects that are not linked only
to the political and military sphere, but also to those of human rights, the
rule of law, economic and social conditions, and the protection of the
environment. These are things which have as their principal purpose the
promotion of a true, integral human development, where wisdom, reason and
the force of law must prevail over violence, aggression and the law of
force.
Peace is an edifice
in continual construction which lays its foundations not so much in force as
in trust, confidence-building, on respect for obligations assumed and on
dialogue. Without these fundamental elements one places at risk not solely
peace, but also the very existence of the human family. The field of
disarmament and arms control constantly demands the use of our wisdom and
good will.
Thank you, Mr
Chairman.
--------------------------------------------------------------
Archbishop Dominique Mamberti's Address at UN General
Assembly in New York
NEW YORK, September 27, 2013 - Here is the intervention
delivered by Archbishop Dominique Mamberti, secretary for the Holy See's
Relations with States during the high-level meeting of the United Nations
General Assembly on nuclear disarmament in New York yesterday.
* * *
Mr. President,
The General Assembly resolution calling for today’s High-Level
meeting on Nuclear Disarmament expressed the common conviction that the complete
elimination of nuclear weapons is essential to remove the danger of nuclear war,
a goal that must have our highest priority. The Holy See, which has long called
for the banishment of these weapons of mass destruction, joins in this concerted
effort to give vigorous expression to the cry of humanity to be freed from the
spectre of nuclear warfare.
Under the terms of the Non-Proliferation Treaty, states are
enjoined to make "good faith" efforts to negotiate the elimination of nuclear
weapons. Can we say there is "good faith" when modernization programs of the
nuclear weapons states continue despite their affirmations of eventual nuclear
disarmament? Concern over the proliferation of nuclear weapons into other
countries ring hollow as long as the nuclear weapons states hold on to their
nuclear weapons. If today’s special meeting is to have any historic
significance, it must result in a meaningful commitment by the nuclear weapons
states to divest themselves of their nuclear weapons.
Five years ago, the Secretary-General offered a Five-Point
Plan for Nuclear Disarmament. It is past time for this plan to be given the
serious attention it deserves. The centre-piece is the negotiation of a Nuclear
Weapons Convention or a framework of instruments leading directly to a global
ban on nuclear weapons. This is a clear-cut goal, fully understandable and
supportable by all those who truly want the world to move beyond the dark
doctrines of mutual assured destruction.
It is now imperative for us to address in a systematic and
coherent manner the legal, political and technical requisites for a world free
from nuclear arms. For this reason, we should begin as soon as possible
preparatory work on the Convention or a framework agreement for a phased and
verifiable elimination of nuclear arms.
The chief obstacle to starting this work is continued
adherence to the doctrine of nuclear deterrence. With the end of the Cold War,
the time for the acceptance of this doctrine is long passed. The Holy See does
not countenance the continuation of nuclear deterrence, since it is evident it
is driving the development of ever newer nuclear arms, thus preventing genuine
nuclear disarmament.
For many years, the world has been told that a number of steps
will lead eventually to nuclear disarmament. Such argumentation is belied by the
extraordinary nature of today’s meeting, which surely would not have been called
if the steps were working. They are not. It is the military doctrine of nuclear
deterrence, politically supported by the nuclear weapons states, that must be
addressed in order to break the chain of dependence on deterrence. Starting work
on a global approach to providing security without relying on nuclear deterrence
is urgent.
We cannot justify the continuation of a permanent nuclear
deterrence policy, given the loss of human, financial and material resources in
time of scarcity of funds for health, education and social services around the
world and in the face of current threats to human security, such as poverty,
climate change, terrorism and transnational crimes. All this should make us
consider the ethical dimension and the moral legitimacy of the production,
processing, development, accumulation, use and threat of use of nuclear arms. We
must emphasize anew that military doctrines based on nuclear arms, as
instruments of security and defence of an élite group, in a show of power and
supremacy, retard and jeopardize the process of nuclear disarmament and
non-proliferation.
It is time to counter the logic of fear with the ethic of
responsibility, fostering a climate of trust and sincere dialogue, capable of
promoting a culture of peace, founded on the primacy of law and the common good,
through a coherent and responsible cooperation between all members of the
international community.
-------------------------------------------------------------------------
Archbishop Luigi Travaglino´s Address to the 38th Session of the UN Food and
Agriculture Organization Conference
ROME, June 20, 2013 - Here is a translation of the
address of the Apostolic Nuncio and head of the Holy See Delegation, H.E.
Archbishop Luigi Travaglino, which he gave yesterday during the 38th Session
of the United Nation´s Food and Agriculture Organization (FAO) on the “The
State of Food Insecurity in the World.”
* * *
Mister President,
Mister Director General,
Ladies and Gentlemen,
First of all I wish to thank you, Mister President, for
giving me the floor and, at the same time, I address a deferent greeting to
you, which I extend to the distinguished Delegations gathered here.
On this occasion the Holy See Delegation wishes to
confirm its appreciation of FAO’s activity, geared to fostering agricultural
development and to guaranteeing food security, as well as to reaffirming its
willingness to support this task which concerns a fundamental aspect of the
life of individual persons and communities.
At this time of particular difficulty for the world
economy, our encouragement is addressed to all the interested parties so
that they further the implementation of programs of the Organization in the
different sectors of agriculture, forests and fishing, especially in view of
the objective of food security, which is becoming indispensable. However, we
must pass from words to facts, putting at FAO’s disposition the necessary
resources. This implies solidarity to be rendered concrete through a
contribution to the budget, proportional to the capacity and needs of each
one. This will enable FAO to work in a profitable, coherent and transparent
way, and will enable all to look at the future with greater serenity and
confidence.
From the examination of the Program of work for the past
two years, the validity emerges of the action carried out in continuity by
FAO, as well as the willingness of Member States, though in different
positions as contributors to the resources and of beneficiaries of aid. It
is a positive sign in the face of the endemic and recurrent food crises
that, not only impede the integral development of every human being, but
constitute an evident violation of his fundamental rights; a sign that
enables so many countries to re-launch their production, to reconsider the
food needs of their inhabitants and to plan a less uncertain future. In
fact, it is increasingly evident that agricultural activity is an essential
factor to determine the general productive capacity of a country. The
resources of agriculture, of breeding, of fishing and of related sectors are
an important contribution for work, employment and conditions of economic
development, in addition to contributing to the nutritional need. Moreover
their willingness is essential for forms of aid which have become
increasingly important for the most diverse emergency situations caused by
conflicts, forced displacements of populations and, not least, climate
changes.
In regard to planning for the next two-year period, the
Holy See Delegation hopes that the forms of support will be increased for
the activities and practices of craftsmanship, that are the basic economic
reality for the greater part of developing countries, which have in
monoculture, in forest resources, in the exploitation of marine resources or
in aquaculture, an essential reference – and often unfortunately the only
one – for their economies and for their food availability. This could be a
specific way to give coherent implementation to some of the Objectives of
the Revised Strategic Cadre on which it is hoped to direct the future
activity of the Organization. The reduction of rural poverty and the
improvement of the capacity of resilience in case of crisis can be
facilitated by agriculture on a small scale, especially by family
agricultural enterprise, in whose interior the transmission takes place of
fundamental values, the safeguarding of traditional knowledge, the relation
between generations and the irreplaceable role of woman.
For the Holy See it is a priority which will certainly be
valued in the next year dedicated by FAO to the rural family, towards which
the Catholic Church also manifests her attention and constant availability
to collaborate with her resources and structures, as well as through the
experience of associations and cooperatives of farmers, fishermen and
craftsmen.
The agenda of this Conference offers a further reason for
reflection attracting attention on the ways of implementing the policies of
agricultural development, combining them with the international action of
cooperation and aid. The integral growth of different countries, of
communities and of persons calls for the adoption of specific instruments to
guarantee the effective responsible conduct of States, first of all to
ensure an adequate level of food security to the respective populations, as
well as to foster a change in lifestyles linked to excessive consumption, to
the waste of food or to the use of agricultural products other than for
food. In particular, for the Holy See Delegation the reference to the
sustainability of food systems cannot be limited to work techniques, to the
conservation of resources or to the exchange of information. The goal of
agricultural and food sustainability could be more effective if it is linked
also to a full participation of the rural populations in the elaboration of
plans of action and strategy, as well as in the effort of carrying them out
in keeping with the imperatives of the integral development of individuals
and of communities. It seems that this approach to sustainability linked to
the human person might contribute to give meaning to the responsibility we
all have in regard to future generations.
The responsibility itself is translated into the various
aspects that interest different sectors of agriculture, of forests and of
fishing, not only for questions linked to the ecology, but also to the
management of the resources which is, in the end, also attention to the
so-called ecological responsibility.
In this phase of rethinking of the whole strategy of
development by the System of the United Nations, the responsibility concerns
the sustainable use of the agro-food resources in relation to the growing
demand for foods. These, in fact, although produced at the world level in
quantities clearly superior to the real requirements of the present world
population, do not succeed in eliminating or at least reducing drastically
the number of the hungry. The necessity seems evident to specify the
distinction between resources that are not immediately renewable, such as
the case of water and soils, or those which instead have the possibility of
being renewed if adequately managed, as is the case of bio-diversities. The
question then is posed on the plane of the political will and responsibility
in regard to future strategies of development.
Responsibility requires greater coherence and fidelity to
the rules on which FAO bases its action. The reference goes in the first
place to the diverse guidelines that from the right to food are completed
with the questions regarding access to land, the question of land regimes to
those regarding the environmental compatibility of the agricultural
activity. All realms that have so much weight in the action for development,
but whose binding force resides not only in the formal aspect but in ever
more tangible sharing. What is hoped for, therefore, is a work of
elaboration of apposite guidelines that specify the objective of
sustainability for the various sectors based on the indicators of food
insecurity, of malnutrition, if only with a particular consideration for the
regional and sub-regional peculiarities. This could favor a greater level of
responsible connection between the activities of cooperation and aid for
food security, the elimination of poverty, the safeguarding of the resources
and the protection of different ecosystems of the agricultural world.
The preservation of the genetic patrimony calls,
therefore, for responsibility in supervising the activities that cause
damages, often irreparable , reducing the multiplicity of species and,
consequently, modifying or limiting be it the food regimes of entire
populations be it the possibility of employment. In this realm the lack of
reference to an although minimal regulation risks excluding from the
productive cycles the countries that do not have the possibility to protect
their resources, and, therefore, can lose consistent contributions in
nutritional terms. The responsibility in regard to such a problem cannot but
be limited to propose systems of control, although necessary, but must find
solutions that are, first of all, to the advantage of the rural communities
and of groups of natives that remain, in many cases, the only custodians of
the resources of Creation.
The strong concerns over the global economic crisis
cannot allow one to forget its repercussion on the trade of products from
agriculture, from the forests and from fishing. These, in addition to
constituting an essential food component, are linked directly to the
multilateral rules of the commercial sector. In FAO’s activity, in fact, the
concern is not lacking for the reinforcement of commercialization, and this
makes one understand how necessary it is to move in a just direction in the
realm of negotiations on trade, above all to provide a regulation that takes
into account some essential aspects. I am referring to the criteria of
management of the production that, if directed only to profit, risks
determining a greater volatility of prices with negative consequences for
food security and nutritional regimes. It is not only a question of favoring
an increase of productivity or of providing the greatest possible access to
the food market, but of reviewing those policies of support thought out only
to guarantee particular areas or interests and which in practice are
transformed into more or less obvious forms of protection. To be considered
and prepared instead are measures that allow all countries -- in particular
those that are developing – to have the necessary foods and to place their
own production on the international market, above all when it represents the
only source of income, in addition to being the natural source of revenue
and of economic activity for the population.
Mister President,
In the light of these reflections, the Holy See
Delegation recalls the need of an essentially ethical perspective, within
which every decision and consequent action is the fruit of the principle of
solidarity, which is the basis of a just and peaceful coexistence between
nations. Thus the effective development of each and all will be able to be
promoted concretely, also through the complex decisions of a political,
economic and financial order which will have to be taken in relation to
FAO’s activity.
Given that, to respect the limits of time, I have limited
myself to present only some points of my address, I ask you, Mister
President, to make it possible for the full text to be published in the
Proces-Verbaux.
Finally permit me to remind the numerous Delegations
present of the meeting that tomorrow, June 20, the Conference will have with
His Holiness Pope Francis, in keeping with a long tradition, initiated
exactly 60 years ago with the advent of FAO in Rome.
Thank you.
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Statement by Archbishop Silvano
Tomasi at 23rd Session of the UN Human Rights Council
GENEVA, June 10,
2013 - Here is the statement delivered by Archbishop Silvano M.
Tomasi, Permament Observer of the Holy See to the UN in Geneva at the
23rd Session of the Human Rights Council on the Right to Health. The
session dealt with the theme "Access to Medicines.
* * *
Mr. President,
The Delegation of the Holy See has carefully reviewed
the Report on Access to Medicines. While the Special Rapporteur
maintains that "Full realization of access to medicines requires the
fulfillment of key elements of availability, accessibility,
acceptability and quality," my Delegation found that the Report gave
insufficient attention to certain factors cited as "key elements" by the
Special Rapporteur.
With regard to accessibility, my Delegation believes
that a comprehensive analysis of this crucial topic must reach beyond
legal frameworks to include an examination of the social and political
realities that deprive millions of people from enjoyment of the highest
attainable standard of physical and mental health because of the
obstacles that they place on access to medicines.
Article 25 of the Universal Declaration on
Human Rights clearly adopted such a comprehensive perspective when it
declared: "Everyone has the right to a
standard of living adequate for the health and well-being of himself and
of his family, including food, clothing, housing and medical care and
necessary social services, and the right to security in the event of
unemployment, sickness, disability, widowhood, old age or other lack of
livelihood in circumstances beyond his control."
Thus the Holy See Delegation found that the Report
paid insufficient attention to basic needs of individuals and families,
at all stages of the life cycle from conception to natural death. Such
challenges often block access to medicines as much as, if not more than,
the various legal factors that occupied the main focus of the Report.
Effective reversal of such obstacles requires an integral human
development approach that promotes just legal frameworks as well as
international solidarity, not only among States, but also among and
between all peoples. Thus the Holy See noted, with alarm, "the
difficulties millions of people face as they seek to obtain minimal
subsistence and the medicines they need to cure themselves" and called
for "establishing true distributive justice which guarantees everyone
adequate care on the basis of objective needs."1
The Report made frequent references to the obligation
of States to set the conditions for access to medicine. While
governmental fulfillment of such responsibility is a clear prerequisite,
the strong engagement of non-governmental and religious organizations in
providing both medicines and a wide range of treatment and preventive
measures to ensure the full enjoyment of the right to health also should
have been acknowledged. From its contacts down to the grass-root level
with 5,305 hospitals and 18,179 clinics2 inspired and organized under
Catholic Church auspices throughout the world, the Holy See is well
aware that these institutions serve the poorest sectors of society, many
of whom live in rural and isolated areas or in conflict zones, where
governmental health systems often do not reach. This fact has been
confirmed by professional mapping exercises, with support and
collaboration of the World Health Organization, which reported that
"between 30 and 70 per cent of the health infrastructure in Africa is
currently owned by faith-based organizations."3
Mr. President, optimal facilitation of access to
medicine is a complex endeavor and deserves comprehensive analysis and
acknowledgement of all factors contributing to its promotion, rather
than a more restricted analysis of legal, economic, and political
frameworks.
Thank you, Mr.
President.
_____________________
1 "Health Care cannot divorce
itself from moral rules," Message of Pope Benedict XVI , to the
participants in the 25th International Conference of the Pontifical
Council for Health Pastoral Care, 15 November 2010
2 Catholic Church Statistics,
Agenzia Fides, Vatican City, 21 October 2012.
3 Dr. Kevin De Cock
(then-Director of HIV/AIDS Services, World Health Organization),
"Faith-based organizations play major role in fighting HIV/AIDS – UN
study," 9 February 2007,
http://www.un.org/apps/news/story.asp?NewsID=21511&Cr=hiv&Cr1=aids
----------------------------------------------------------------------------------------
Archbishop Silvano Tomasi's Address
to the UN Human Rights Council Interactive Dialogue
GENEVA, May 29, 2013
- Statement by His Excellency Archbishop Silvano M. Tomasi Permanent
Observer of the Holy See to the United Nations and Other International
Organizations in Geneva 23rd Session of the Human Rights Council Interactive
Dialogue
Geneva, May 27, 2013
Mr. President,
My Delegation congratulates Madam High Commissioner for
her presentation as well as for the activities of her office for the
promotion, recognition and implementation of human rights.
Mr. President,
The serious violations of the right to freedom of
religion in general and the recent continuing discrimination and systematic
attacks inflicted on some Christian communities in particular, deeply
concern the Holy See and many democratic Governments whose population
embrace various religious and cultural traditions. Credible research has
reached the shocking conclusion that an estimate of more than 100,000
Christians are violently killed because of some relation to their faith
every year. Other Christians and other believers are subjected to forced
displacement, to the destruction of their places of worship, to rape and to
the abduction of their leaders -as it recently happened in the case of
Bishops Yohanna Ibrahim and Boulos Yaziji, in Aleppo (Syria).
Several of these acts have been perpetrated in parts of
the Middle East, Africa and Asia, the fruit of bigotry, intolerance,
terrorism and some exclusionary laws. In addition, in some Western countries
where historically the Christian presence has been an integral part of
society, a trend emerges that tends to marginalize Christianity in public
life, ignore historic and social contributions and even restrict the ability
of faith communities to carry out social charitable services.
Mr. President, The Human Rights Council has recognized
that "religion, spirituality and belief may and can contribute to the
promotion of the inherent dignity and worth of the human person." The
Christian religion, as other faith-communities, is "at the service of the
true good of humanity." In fact "Christian communities, with their patrimony
of values and principles, have contributed much to making individuals and
peoples aware of their identity and their dignity".
In this connection, it may be useful that the Delegation
of the Holy See should recall some pertinent data on the current services to
the human family carried out in the world by the Catholic Church without any
distinction of religion or race. In the field of education, it runs 70,544
kindergartens with 6,478,627 pupils; 92,847 primary schools with 31,151,170
pupils; 43,591 secondary schools with 17,793,559 pupils. The Church also
educates 2,304,171 high school pupils, and 3,338,455 university students.
The Church’s worldwide charity and healthcare centres include: 5,305
hospitals; 18,179 dispensaries; 547 Care Homes for people with Leprosy;
17,223 Homes for the elderly, or the chronically ill or people with a
disability; 9,882 orphanages; 11,379 creches; 15,327 marriage counseling;
34,331 social rehabilitation centres and 9,391 other kinds of charitable
institutions. To such data about social action activity, there should be
added the assistance services carried out in refugee camps and to internally
displaced people and the accompaniment of these uprooted persons. This
service certainly doesn’t call for discrimination against Christian.
Mr. President,
Allow me also to
congratulate the Delegations, like that of Italy, that took the floor to
express a defense of religious freedom in general and Christians in
particular since these have been targeted victims of human rights violations
and to welcome the position of the Prime Minister of Bangladesh on the
introduction of anti-blasphemy law in her country. In conclusion, Pope
Francis’ words regarding the celebration of the 17th Centennial Anniversary
of the Edict of Milan, that opened the way to religious freedom, are an
appropriate wish, that "… civil authorities everywhere respect the right to
publicly express one’s faith and to accept withoutprejudice the contribution
that Christianity continues to offer to the culture and society of our
time".
Thank you Mr.
President.
------------------------------------------------------------------------
Holy See to 66th World Health Assembly
"My delegation welcomes the resolve
to prioritise health in the next generation of global development goals"
ROME, May 22, 2013
- Here is the intervention by the Holy See delegation to the 66th World
Health Assembly. The meeting is under way in Geneva, Switzerland. The
address by Archbishop Zygmunt Zimowski, the representative of the Holy See,
was given today.
* * *
Mr. President,
I have the honour to bring you the greetings and blessing
of the Holy Father Pope Francis, who wishes this august assembly fruitful
deliberations.
1. It has been duly emphasized that health
contributes to the achievement of development and benefits from it. My
delegation welcomes the resolve to prioritise health in the next generation
of global development goals. The task before us is that of describing health
objectives in an appropriate and convincing way. In this regard, the Holy
See strongly believes that setting universal coverage as an objective of
health and development policy (A66/24),
would be a surer way of accommodating the wide range of health concerns,
which includes sustaining the gains made so far, as well as attending to the
broadened health agenda.
Moreover, while acknowledging the close links
between health and development, our delegation wishes to underscore the need
for integral development and not mere economic growth. Health and
development ought to be integral if they are to respond fully to the needs
of every human person. What we hold important is the human person - each
person, each group of people, and humanity as a whole.[1]
The essential quality of “authentic” development is that it must be
“integral” in that it has to promote the good of every person and of the
whole person, that is, in every single dimension.[2].
Therefore both health care and development must attend to the spiritual
state of the person as well as to the physical, emotional, economic and
social factors that influence one’s wellbeing.
2. Secondly, Mr. President, within the framework of
strengthening health through the life course, efforts are being made to save
the lives of millions of women and children who continue to die every year
from conditions that can easily be prevented with existing medical
commodities. Thus Resolution EB132.R4,
among others, urges member States to improve the quality, supply and use of
13 “life-saving commodities.” The Holy See strongly agrees with the need to
achieve further reductions in the loss of life and prevention of illness
through increased access to inexpensive interventions that are respectful of
the life and dignity of all mothers and children at all stages of life, from
conception to natural death. In relation to this, the Holy See delegation
wishes to raise serious concerns about the Report of the Secretariat and the
Resolution recommended by the Executive Board to promote the implementation
of the recommendations of the Commission on Life-Saving Commodities for
Women and Children. While indeed some of the recommendations are truly
life-saving, that of "emergency contraception" can hardly be labeled as such
since it is well known that, when conception already has occurred, certain
substances used in “emergency contraception” produce an abortifacient
effect. For my delegation, it is totally unacceptable to refer to a medical
product that constitutes a direct attack on the life of the child
in utero as a
“life-saving commodity” and, much worse, to encourage “increasing use of
such substances in all parts of the world."
3. Thirdly Mr. President, given the significant
impact of Non-Communicable Diseases on both morbidity and mortality in all
parts of the world, the Holy See delegation welcomes the proposed Global
Action Plan for the control of non-communicable diseases 2013-2020 (A66/9).
Moreover, we were especially pleased that the plan acknowledges the key role
of civil society, including faith-based organizations, in mobilizing and
engaging families and communities to prevent and treat such illnesses before
they cause debilitating conditions or premature death. Our delegation is
aware that Catholic Church-inspired organizations and institutions
throughout the world already have committed themselves to pursue such
actions at global, regional, and local community levels.
In connection with
Resolution WHA65.3
on strengthening non-communicable disease policies to promote active ageing,
the Holy See wishes to participate in exploring the various aspects of
prevention and control of non-communicable diseases in older age. Already
thousands of faith-based institutions offer aged care services around the
world, and they are growing rapidly as populations age. Our humble
contribution to this venture will be an International Conference, to be held
in the Vatican this coming November 21-23 on the topic:
The Church at the Service of Sick Elderly People:
Taking Care of People Suffering from Neurodegenerative Diseases.
4. Finally, Mr.
President our delegation wishes to register its support for the Draft action
plan for the prevention of visual impairment 2014-2019 (A66/11) and the
related resolution EB132.R1
calling for the endorsement of the “universal eye health” plan of action.
Thank you, Mr.
President.
Archbishop
Zygmunt Zimowski
Head of the
Delegation of the Holy See to
the 66th World
Health Assembly
[1] Paul VI,
Populorum
progressio, n.14.
[2] Benedict XVI,
Caritas
in veritate, nn.11, 18.
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Holy See to UN on Human Trafficking
"People are never to be used or treated as instruments for unscrupulous
profit-mongering"
NEW YORK, May 20,
2013 - Here is the statement by Archbishop Francis Chullikatt,
apostolic nuncio and permanent observer of the Holy See to the United
Nations, at the UN High-level Meeting of the General Assembly on the Global
Plan of Action to Combat Trafficking in Persons. The meeting was May 13-14.
* * *
Mr. President,
Today’s meeting presents the international community with
an opportunity not only to assess the progress achieved since the adoption
of the United Nations Global Plan of Action to Combat Trafficking in Persons
in 2010, but also to renew our commitment to work together and to condemn
with one voice the abhorrent and immoral practice of trafficking in human
beings.
The Global Plan of Action has provided the United Nations
with a resource for working together to combat all forms of human
trafficking and for ensuring that confronting human trafficking remains one
of the top issues of concern for the international community. However, such
political commitments must be backed by concrete actions on the ground, so
as to ensure that victims are freed from this repugnant form of contemporary
slavery, and are given the necessary assistance to rebuild their lives.
The mobility of people across national boundaries is a
human experience affecting all countries and regions of the world. It is a
reality which presents opportunities to foster greater understanding between
peoples and jointly to improve the social and economic well-being of
migrants and their families. For too many,however, the reality of migration
is no longer a matter of free choice, but rather has become a necessity.
This sense of desperation provides human traffickers the opportunity to prey
on migrants and has contributed to making human trafficking one of the
fastest growing criminal activities in today’s world.
Trafficking in persons constitutes a shameful crime
against human dignity and a grave violation of fundamental human rights.
Those who commit such crimes debase themselves and poison human solidarity.
People are never to be used or treated as instruments for unscrupulous
profit-mongering through being forced into slavery, which always constitutes
an affront to the dignity of human nature and to fundamental values shared
by humanity.
Effective juridical instruments are crucial to cease this
abominable trade in human beings, to prosecute its profiteers, and to assist
the rehabilitation and reintegration of its victims. To this end, the
creation of the United Nations Voluntary Trust Fund for Victims of
Trafficking in Persons, Especially Women and Children by the Global Plan of
Action provides a tangible means for ensuring support for those who suffer
the dehumanizing impact of being trafficked.
While political, social and legal protections are
indispensable to combating the scourge of human trafficking, we must also
work to address those societal factors which foster the environment that
makes human trafficking possible. One such overriding factor is the
increasing commodification of human life. Such commodification can be seen
in the women and girls who are trafficked each year for the sole purpose of
making money from the sale of their bodies. There is indeed an urgent need
here to challenge lifestyles and models of behavior, particularly with
regard to the image of women, which have generated what has become a
veritable industry of sexual exploitation.
Trafficking in women for the purpose of sexual
exploitation accounts for 58 per cent of all cases reported globally and
demonstrates how increased demand fuels this market for human slavery and
tolerates its immense human costs.
It is a grim reminder that prostitution and
consumers of so-called “sexual services” not only contribute to the
trafficking of women and girls but also disrespect their human dignity.[1]
Commodification of human beings unfortunately does
not lie solely in the realm of sexual exploitation, but can also be seen in
unrelenting consumerist tendencies that demand more for less without due
regard for the rights of workers. Around the world, forced labor accounts
for more than a quarter[2]
of victims of trafficking. This is a stark reminder that participating in a
globalized economy requires adequate regulations to ensure that the
qualitative, subjective value of human work is given precedence over purely
quantifiable, objective product. In so doing, we can help foster a deeper
and richer ethical understanding of the value and dignity of human labor and
fashion economic and social systems that respect human rights.
Mr. President,
Addressing human trafficking remains an elusive goal if
the courage to address the dark reality of consumerism feeding the
exploitation of vulnerable human beings is lacking. In this regard, it is
necessary to recognize that it is extreme poverty whichoften drives those
desirous of a better future into the hands of those preying upon the
vulnerability of the poor and the defenseless. These individuals, prompted
by a genuine desire to provide for themselves and their needy families, too
easilybecome unsuspecting victims of those who make false promises of a
better future in another country or community. Our efforts to address human
trafficking are inherently linked, therefore, to our determination to
address poverty eradication and lack of equal economic opportunity.
This link recognizes that economic poverty inherently
opens the door to exclusion and exploitation by those whose moral and
spiritual poverty no longer allows them to see people in need as brothers
and sisters to be respected, protected and cared for, but merely as a means
to an end.
Mr. President,
The Catholic Church,
through its institutions and agencies around the world, is providing
assistance, care and support to thousands of survivors of human trafficking.
These institutions and their courageous individuals place themselves in
harm’s way on a daily basis to help those who have become victims to this
modern plague of human trafficking. Many of these individuals have paid
dearly in their endeavours to provide assistance to victims or expose the
victimizers. The Holy See regards today’s debate and assessment of the
Global Plan of Action as a good opportunity to reinvigorate our efforts to
address the evil of human trafficking so that men and women who fall prey to
such trafficking will know that we stand in solidarity with them and that we
will not cease in our efforts to ensure that today’s victims of human
trafficking become tomorrow’s survivors.
Thank you, Mr.
President.
[1] UNODC,
Global Report
on Trafficking in Persons 2012, p. 11.
[2] Id.
-----------------------------------------------------------------------------------------------
Archbishop Francis Chullikatt's Address to the UN on
Poverty Eradication
NEW YORK, April 26,
2013 - Here is the address delivered by Archbishop Francis A. Chullikatt,
the Apostolic Nuncio to the Permanent Observer of the Holy See to the United
Nations, to the UN Working Group on Sustainable Development Goals.
* * *
Statement of Archbishop Francis A. Chullikatt
Apostolic Nuncio,
Permanent Observer of the Holy See to the United Nations
in the Ad Hoc Working Group on Sustainable Development Goals “Interactive
exchange of views on “poverty eradication”
New York, 18 April 2013
Mr. Co-Chair,
The centrality of poverty eradication to the Sustainable
Development Goals (SDGs) is not only a requirement of the Rio +20 Outcome
but is essentially a moral imperative if we are to address the many forms of
poverty present in the human family and contribute to “the growth of
fraternity and peace.”[ This preferential option for the poor in sustainable
development should determine the fundamental moral measure of our society.
The eradication of poverty must be understood first in
the context of the equality in dignity of each and every human person.
Further, poverty eradication should be guided by the principles of natural
law which “inspire political and juridical and economic choices and
approaches in international law.”
Placing the integral development of the human person at
the center of all efforts to eradicate poverty underscores a correct
understanding of poverty and of what the best pathways out of poverty are.
The development of sustainable development goals, therefore, requires that
the centrality of the human person be prioritized, in accordance with its
recognition as first principle of sustainable development by the 1992 Rio
Conference, so as to inspire meaningful programmes which are responsive to
the needs of each person and community. In order to adopt such
action-oriented and human-centered goals, people - particularly the poor and
those on the margins of society, who are most directly affected and should
benefit most - must be given a voice in their planning and implementation.
Poverty constitutes a vicious circle of which exclusion
is both its cause and consequence. Poverty results from people and
communities being excluded from participating in the economic, social,
political and cultural life of the societies in which they live as one human
family, as they are unable to develop their capacities and are denied the
opportunities necessary to provide for themselves, their families and their
communities. Exclusion effectively impoverishes the whole human family,
since the potential contributions of the poor to our collective well-being
are lost through the goods and services that are left unrealized, political
perspectives and values left unharnessed, and the art, stories and songs for
the collective human history left uncomposed.
Excluding the poor means denying them from their rightful
share in the life of the human family, in its hopes and dreams, its
successes and its accomplishments, all of which are rooted in our common
humanity, and to which no one country, people or culture can claim exclusive
ownership. All people have, on account of their membership in the human
family, the birthright to benefit from this common heritage as well as a
right and a duty to participate in enriching this tremendous legacy.
Since exclusion is the central cause of poverty,
eradicating poverty can only come through inclusion of the poor. Economic,
social, political and cultural inclusion means first to break down all
barriers to inclusion, all exclusionary privileges that benefit the few at
the expense of the many, that generate artificial and unsustainable wealth
for some while creating poverty for others. Exclusion promotes the
monopolization of the collective human intellectual and natural heritage,
unfair trade regimes, chronic economic and political dependence, to name but
a few instances.
Inclusion, on the other hand, means inviting the poor to
participate in the world’s economic, social, political and cultural systems
as full partners, building up their capabilities so that they can take their
deserved seat at the table for all, as equals, so that economic exchanges
will be mutually beneficial and that politics will involve real
partnerships.
This model of
inclusion constitutes a truly human-centered bottom-up approach to poverty
eradication and will help to ensure that sustainable development goals
become a model for fostering partnerships which capitalize on the vast
experience and wisdom of those who daily face the harsh realities and
challenges of poverty with courage and forbearance.
Thank you, Mr.
Co-Chair.
--------------------------------------------------------------------------------
Doctrinal Congregation on Reform of
Women Religious Leaders' Group
Pope Francis "reaffirmed the findings of the Assessment and the program of
reform for this Conference of Major Superiors"
VATICAN CITY, April 15, 2013 -
Here is a statement released today from the Congregation for the Doctrine of
the Faith, regarding the ongoing plan of reform for the US-based Leadership
Conference of Women Religious.
* * *
Today, the Superiors of the
Congregation for the Doctrine of the Faith met with the Presidency of the
Leadership Conference of Women Religious (LCWR) of the United States of
America. Archbishop James Peter Sartain, archbishop of Seattle, Washington,
USA, and the Holy See’s Delegate for the Doctrinal Assessment of the LCWR,
also participated in the meeting,” informs a communique from the
Congregation for the Doctrine of the Faith.
As this was his first opportunity to meet with the Presidency of the
LCWR, the Prefect of the Congregation, Archbishop Gerhard Ludwig Müller,
expressed his gratitude for the great contribution of women Religious to the
Church in the United States as seen particularly in the many schools,
hospitals, and institutions of support for the poor which have been founded
and staffed by Religious over the years.
The Prefect then highlighted the teaching of the Second Vatican Council
regarding the important mission of Religious to promote a vision of
ecclesial communion founded on faith in Jesus Christ and the teachings of
the Church as faithfully taught through the ages under the guidance of the
Magisterium. He also emphasized that a Conference of Major Superiors, such
as the LCWR, exists in order to promote common efforts among its member
Institutes as well as cooperation with the local Conference of Bishops and
with individual Bishops. For this reason, such Conferences are constituted
by and remain under the direction of the Holy See.
Finally, Archbishop Muller informed the Presidency that he had recently
discussed the Doctrinal Assessment with Pope Francis, who reaffirmed the
findings of the Assessment and the program of reform for this Conference of
Major Superiors.
“It is the sincere desire of the Holy See,” the note concludes, “that
this meeting may help to promote the integral witness of women Religious,
based on a firm foundation of faith and Christian love, so as to preserve
and strengthen it for the enrichment of the Church and society for
generations to come.
---------------------------------------------------------
Vatican Message for Today's World Autism Day
"Love beyond stigma"
VATICAN CITY,
April 02, 2013 - Here is a message from the president of the
Pontifical Council for Health Care Ministry, Archbishop Zygmunt
Zimowski, marking today's 6th World Autism Awareness Day.
* * *
"Dearest brothers and sisters,
On the occasion of the Sixth World Autism
Awareness Day, which this year takes place during the liturgical period
of the Easter festivities, the Pontifical Council for Health Care
Workers intends to express the solicitude of the Church for autistic
people and their families, inviting Christian communities and people of
good will to express authentic solidarity towards them.
I would like to take as a point of departure for
my reflections the approach of Jesus who drew near to, and walked with,
the disciples on the way to Emmaus (cf. Lk 24:13-35). The look marked by
loss, and even more by amazement, that shaped the steps of Cleopas and
Simon could be a similar expression to – and equally similarly be found
within – that which marks the faces and the hearts of parents who have a
son or a daughter with autism.
Autism: this is a word that still generates fear
today even though in very many cultures which traditionally excluded
handicaps the ‘diversely able’ have begun to be accepted socially, and
many of the prejudices that have surrounded people with disabilities and
even their parents have begun to be dismantled. To define someone as
autistic seems automatically to involve a negative judgement about those
who are afflicted by it, and, implicitly, a sentence involving a
definitive distancing from society. On the other hand, the person
concerned seems to be unable to communicate in a productive way with
other people, at times as though shut up in a ‘glass bell’, in his or
her impenetrable, but for us wonderful, interior universe.
This is a ‘typical and stereotyped’ image of the
autistic child which requires profound revision. Ever since her birth,
as a guiding theme, the Church has always expressed her care for this
aspect of medicine through practical testimonies at a universal level.
Above all else, this is witness to Love beyond stigma, that social
stigma that isolates a sick person and makes him or her feel an
extraneous body. I am referring to that sense of loneliness that is
often narrated within modern society but which becomes even more present
in modern health care which is perfect in its ‘technical aspects’ but
increasingly deprived of, and not attentive to, that affective dimension
which should, instead, be the defining aspect of every therapeutic act
or pathway.
Faced with the problems and the difficulties that
these children and their parents encounter, the Church with humility
proposes the way of service to the suffering brother, accompanying him
with compassion and tenderness on his tortuous human and
psycho-relational journey, and taking advantage of the help of parishes,
of associations, of Church movements and of men and women of good will.
Dear brothers and sisters, setting oneself to
listen must necessarily be accompanied by an authentic fraternal
solidarity. There should never fail to be global care for the ‘frail’
person, as a person with autism can be: this takes concrete form with
that sense of nearness that every worker, each according to his or her
role, must know how to transmit to the sick person and his or her
family, not making that person feel a number but making real the
situation of a shared journey that is made up of deeds, of attitudes and
of words – perhaps not dramatic ones but ones that suggest a daily life
that is nearer to normality. This means listening to the imperious
exhortation that we should not lose sight of the person in his or her
totality: no procedure, however perfect it may be, can be ‘effective’ if
it is deprived of the ‘salt’ of Love, of that Love that each one of
these sick people, if looked at in their eyes, asks of you. Their smile,
the serenity of a family that sees its loved one at the centre of the
complex organisation that each one of us, by our specific tasks, is
called to manage for his or her life, and perceived and achieved
sharing: this is the best ‘outcome’ that will enrich us.
In practice, this is a matter of welcoming
autistic children in the various sectors of social, educational,
catechistic and liturgical activity in a way that corresponds and is
proportionate to their capacity for relationships. Such solidarity, for
those who have received the gift of Faith, becomes a loving presence and
compassionate nearness for those who suffer, following the example and
in imitation of Jesus Christ, the Good Samaritan who by his passion,
death and resurrection redeemed humanity.
The Pontifical Council for Health Care Workers,
during the Year of Faith, wishes to share with people who suffer because
of autism the hope and certainty that adherence to Love enables us to
recognise the Risen Christ every time that he makes himself our
neighbour on the journey of life. Let what John Paul II, in whose
intercession we trust and the eighth anniversary of whose return to the
house of the Father we remember specifically today, be a reference point
for us: ‘The quality of life in a community is measured largely by its
commitment to assist the weaker and needier members with respect for
their dignity as men and women. The world of rights cannot only be the
prerogative of the healthy. People with disabilities must also be
enabled to participate in social life as far as they can, and helped to
fulfil all their physical, psychological and spiritual potential. Only
by recognizing the rights of its weakest members can a society claim to
be founded on law and justice’ (John Paul II, Message on the Occasion of
the International Symposium on the Dignity and Rights of the Mentally
Disabled Person, 7-9 January 2004, n. 3).
May what the Holy Father Francis observed during
the first days of his papacy – expressing his nearness to the sick and
the suffering – be constant light: ‘we must keep the thirst for the
absolute alive in the world, not allowing a one-dimensional vision of
the human person to prevail, according to which man is reduced to what
he produces and to what he consumes: this is one of the most dangerous
snares of our time’!
While I hope for the cooperation of everyone in a
choral and compassionate answer to the numerous needs that come to us
from our brothers and sisters with autism and their families, I entrust
the sufferings, the joys and the hopes of these people to the mediation
of Mary, Mother of Christ and ‘Health of the Sick’ who, at the foot of
the Cross, taught us to pause beside all the crosses of contemporary Man
(cf. Salvifici Doloris, n. 31).
To people with autism, to their families and to
all those who are involved in their service, while confirming my
nearness and prayer, I send my personal and affectionate best wishes for
a serene and joyous Easter with the Risen Lord.
The Vatican, 2 April 2013
--------------------------------------------------------------------------------
Talks for the Holy See (March
2006 to November 2009)
Note on the Catholic
Church's Freedom of Institutional
Autonomy
"Christians Recognize the
Distinction between Reason and Religion"
VATICAN CITY, January 16, 2013 -
Here is the text of the Note given
by the Permanent Representation of
the Holy See to the Council of
Europe regarding the Catholic
Church's freedom and institutional
autonomy.
--- --- ---
Permanent
Representation of the Holy See to
the Council of Europe
Note on the Catholic Church’s
freedom and institutional autonomy,
on
the occasion of the examination
by
the European Court of Human Rights
of
the Sindacatul "Pastorul cel
Bun" versus Romania (No.
2330/09)
and Fernandez Martinez versus
Spain (No. 56030/07) cases
The teaching of the Catholic Church
regarding the aspects of religious
freedom touched on by the two
above-mentioned cases may be
presented synthetically as based on
the following four principles: 1)
the distinction between the Church
and the political community; 2)
freedom in relation to the State; 3)
freedom within the Church; 3)
respect for just public order.
1.
The distinction between the Church
and the political community
The Church recognizes the
distinction between the Church and
the political community, each of
which has distinct ends; the Church
is in no way confused with the
political community and is not bound
to any political system. The
political community must see to the
common good and ensure that citizens
can lead a "calm and peaceful life"
in this world. The Church recognizes
that it is in the political
community that the most complete
realization of the common good is to
be found (cf. Catechism of the
Catholic Church, n. 1910); this
is to be understood as "the sum
total of social conditions which
allow people, either as groups or
individuals, to reach their
fulfilment more fully and more
easily" (ibid., n. 1906). It is the
State’s task to defend it and ensure
the cohesion, unity and organization
of society in order that the common
good may be realized with the
contribution of all citizens and
that the material, cultural, moral
and spiritual goods necessary for a
truly human existence may be made
accessible to everyone. The Church,
for her part, was founded in order
to lead the faithful to their
eternal end by means of her
teaching, sacraments, prayer and
laws.
This distinction is based on the
words of the Lord Jesus (Christ): "Render
therefore to Caesar the things that
are Caesar’s, and to God the things
that are God’s" (Mt 22:21). In
their own areas, the political
community and the Church are
independent of each other and
autonomous. When it is a question of
areas which have both temporal and
spiritual ends, such as marriage or
the education of children, the
Church is of the view that the civil
power should exercise its authority
while making sure not to damage the
spiritual good of the faithful. The
Church and the political community,
however, cannot ignore one another;
from different points of view they
are at the service of the same
people. They exercise this service
all the more effectively for the
good of all the more they strive for
healthy mutual cooperation, as the
Second Vatican Council expressed it
(cf.Gaudium et spes, n.
76).
The distinction between the Church
and the political community is
ensured by respecting their
reciprocal autonomy, which
conditions their mutual freedom. The
limits of this freedom are, for the
State, to refrain from adopting
measures which could do harm to the
eternal salvation of the faithful,
and, for the Church, to respect the
public order of the State.
2.
Freedom with respect to the State
The Church claims no privilege but
asks that her freedom to carry out
her mission in a pluralist society
be fully respected and protected.
The Church received this mission and
this freedom from Jesus Christ, not
from the State. The civil power
should thus respect and protect the
freedom and autonomy of the Church
and in no way prevent her from fully
carrying out her mission, which
consists in leading the faithful, by
her teaching, sacraments, prayers
and laws, to their eternal end.
The Church’s freedom should be
recognized by the civil power with
regard to all that concerns her
mission, whether it is a matter of
the institutional organization of
the Church (choice and formation of
her co-workers and of the clergy,
choice of bishops, internal
communication between the Holy See,
the bishops and faithful, the
founding and governing of institutes
of religious life, the publication
and distribution of written texts,
the possession and administration of
temporal goods …), or the fulfilment
of her mission towards the faithful
(especially by the exercise of her
Magisterium, the celebration of
public worship, the administration
of the sacraments and pastoral
care).
The Catholic religion exists in and
through the Church, which is the
mystical body of Christ. When
considering the Church’s freedom,
primary attention should therefore
be given to her collective
dimension: the Church is autonomous
in her institutional functioning,
juridical order and internal
administration. With due respect for
the imperatives of a just public
order, this autonomy should be
respected by the civil authorities;
this is a condition of religious
freedom and the distinction between
Church and State. The civil
authorities cannot, without
committing an abuse of power,
interfere in the purely religious
domain, for example, by seeking to
change the bishop’s decision
regarding appointment to a function.
3.
Freedom within the Church
The Church is not unaware that
certain religions and ideologies can
oppress the freedom of their
adherents; however, for her part,
the Church recognizes the
fundamental value of human freedom.
The Church sees in every human
person a creature endowed with
intelligence and free will. The
Church sees herself as a space for
freedom and prescribes norms
intended to guarantee that this
freedom is respected. Thus, all
religious acts, for validity,
require the freedom of the one
carrying them out, that is, the
engagement of their will. Taken
together and apart from their
individual significance, these
freely accomplished acts aim at
giving access to the "freedom of the
children of God". Mutual relations
within the Church (such as marriage
and religious vows made before God)
are governed by this freedom.
This freedom has a relation of
dependence on the truth ("the truth
will make you free", Jn 8:32):
consequently it cannot be invoked to
justify an attack on the truth.
Thus, a member of the lay faithful
or a religious cannot, with regard
to the Church, invoke freedom to
contest the faith (for example, by
adopting public positions against
the Magisterium) or to damage the
Church (for example, by creating a
civil trade union of priests against
the will of the Church). It is true
that every person is free to contest
the Magisterium or the prescriptions
and norms of the Church. In case of
disagreement, everyone may exercise
the recourses provided by canon law
and even break off his relations
with the Church. Since relations
within the Church are, however,
essentially spiritual in nature, it
is not the State’s role to enter
into this area to settle disputes.
4.
Respect for just public order
The Church does not ask that
religious communities be "lawless"
areas, where the laws of the State
would cease to apply. The Church
recognizes the legitimate competence
of civil authorities and
jurisdictions to assure the
maintenance of public order. This
public order should conform to
justice. Thus, the State should
ensure that religious communities
respect morality and just public
order. In particular, it should see
to it that persons are not subject
to inhuman or degrading treatment,
that their physical and moral
integrity is respected, including
the possibility of freely leaving
their religious community. This is
where the autonomy of the different
religious communities is limited,
allowing both individual and
collective and institutional
religious freedom to be guaranteed,
while respecting the common good and
the cohesion of pluralist societies.
Apart from these cases, civil
authorities should respect the
autonomy of religious communities,
by virtue of which these should be
free to function and organize
themselves according to their own
rules.
In this regard, it
should be borne in mind that the
Catholic faith completely respects
reason. Christians recognize the
distinction between reason and
religion, between the natural and
supernatural orders, and believe
that "grace does not destroy
nature", that is to say, that faith
and the other gifts of God never
render human nature and the use of
human reason useless, not ignore
them, but rather promote and
encourage them. Christianity, unlike
other religions, does not involve
formal religious prescriptions
(regarding food, vesture,
mutilation, etc.) which, were the
case to arise, could offend against
natural morality and enter into
conflict with the law of a
religiously neutral State. In any
case, Christ taught us to go beyond
such purely formal religious
prescriptions and replaced them by
the living law of charity, a law
which, in the natural order,
recognizes that conscience has the
task of distinguishing between good
and evil. Thus, the Catholic Church
could not impose any prescription
contrary to the just requirements of
public order.
-------------------------------------------------------------------------
Holy See Address at the 21st Session of the
UN Human Rights Council
The People of Syria and the Middle East
Deserve Support and Solidarity In Their Moment of Need
GENEVA, Switzerland, SEPT. 17, 2012 (Zenit.org).-
Here is the text of the address given by Archbishop Silvano Maria Tomasi,
Permanent Observer to the United Nations in Geneva, at the 21st Regular Session
of the United Nations Human Rights Council.
* * *
Statement by His Excellency Archbishop Silvano
M. Tomasi
Permanent Observer of the Holy See to the
United Nations and Other International Organizations in Geneva at the 21st
Session of the Human Rights Council – Item 4 –
Interactive Dialogue with the Independent
International Commission of Inquiry
on the Syrian Arab Republic
Geneva, 17 September 2012
Madam President,
The Report of the Independent International
Commission of Inquiry on the Syrian Arab Republic and other sources of
information document all too well the results of months of violence in that
country: thousands, some estimate 30,000, of victims who have lost their lives
and many others who have been wounded; city neighbourhoods destroyed; more than
a quarter of a million made refugees; 1.2 million internally displaced people;
classes cancelled indefinitely for tens of thousands of children. Above all,
social trust and civil conviviality have been broken. This violent conflict
shows the futility of war as a means to resolve disagreements. It is appropriate
that this Council should adopt the perspective of the victims in its resolve to
promote human rights and to uphold humanitarian law. Respect for the fundamental
rights of the victims of this conflict is, in fact, the road that can lead to
healing human relations and to peace, an indispensable prerequisite for
negotiations and an effective response to the expectations of the people for a
democratic new beginning.
The Holy See has been following the worsening
of the conflict in Syria with great attention and deep concern given the risk of
destabilization in the entire region and the total disregard of civilian
population; has reiterated its rejection of violence from whatever source it may
come; and regrets the loss of so many human lives and family tragedies. The
voice of the Holy Father Benedict XVI, a pilgrim of peace in the area, has
condemned without any ambiguity the use of violence: "Even though it seems hard
to find solutions to the various problems that affect the region," he said, "we
cannot resign ourselves to violence and to the aggravation of tensions. The
commitment to dialogue and to reconciliation must be a priority for all the
parties concerned and must be supported by the international community." A
stable peace in the Middle East is an important benefit for the whole world.
With God’s gift of peace, local people can use their talents for the development
and progress of their countries, enjoy their right to a decent life there, and
avoid the misery and suffering of forced uprooting and exile.
Solidarity with the people of Syria and, by
extension, to the whole of the Middle East, implies that the international
community should put aside selfish interests, support the political process for
a cessation of violence and for an orderly and inclusive participation of all
groups in the management of the country as citizens of equal dignity and
responsibility. An additional requirement appears urgent to make solidarity
effective and genuine: humanitarian assistance to all displaced people and other
victims of bombardments and indiscriminate destruction, especially to children.
Then, to the importation of arms, the firm and common will for peace and the
importation of ideas for reconciliation should be substituted. Furthermore,
journalists should report on this situation with fairness and complete
information so that public opinion may more easily grasp the futility of
violence and how in the long run it doesn’t benefit anyone. Media, too, can help
build a culture of peace and point at the benefits of reconciliation.
The wave of protests, peaceful on the part of
most of the participants, that have characterized what has been called the Arab
Spring, stemmed from the deep desire, especially of younger people, for greater
freedom, better employment, a real participation in public life. To frustrate
these aspirations through the manipulation of power and forms of control will
have a lasting damage and miss a historical opportunity for progress.
Madam President,
The people of Syria and the Middle East
deserve support and solidarity in their moment of need. The promotion of all
human rights is an effective and indispensable strategy for the success of their
struggle for peace and social conviviality.
Thank you, Madame President.
---------------------------------------------------------------
Vatican Message for End of Ramadan
"Educating young Christians and Muslims for justice and peace"
VATICAN CITY, AUG. 3, 2012 - Here is a Vatican translation of the message from
the Pontifical Council for Interreligious Dialogue for the end of Ramadan.
* * *
Dear Muslim friends,
1. The celebration of ‘Id al-Fitr,which concludes the month of Ramadan, accords
us at the Pontifical Council for Interreligious Dialogue the joy of presenting
to you warm greetings.
We rejoice with you for this privileged time which gives you the opportunity to
deepen obedience to God, by fasting and other pious practices, a value equally
dear to us.
This is why, this year, it seemed opportune to us to focus our common reflection
on the education of young Christians and Muslims for justice and peace, that are
inseparable from truth and freedom.
2. If the task of education is entrusted to the whole of society, as you know,
it is first and foremost, and in a particular way, the work of parents and, with
them, of families, schools and universities, not forgetting about those
responsible for religious, cultural, social, and economic life, and the world of
communication.
It is an enterprise which is both beautiful and difficult: to help children and
young people to discover and to develop the resources with which the Creator has
endowed them with and to build responsible human relationships. Referring to the
task of educators, His Holiness Pope Benedict XVI recently affirmed: "For this
reason, today more than ever we need authentic witnesses, and not simply people
who parcel out rules and facts… A witness is someone who first lives the life
that he proposes to others." ("Message for World Day of Peace" 2012) Besides,
let us also remember that the young themselves are responsible as well for their
own education and fortheir formation for justice and peace.
3. Justice is determined first of allby the identity of the human person,
considered in his or her entirety; it cannot be reduced to its commutative and
distributive dimension. We must not forget that the common good cannot be
achieved without solidarity and fraternal love! For believers, genuine justice,
lived in the friendship with God, deepens all other relationships: with oneself,
with others and with the whole of creation. Furthermore, they profess that
justice has its origin in the fact that all men are created by God and are
called to become one, single family. Such a vision of things, with full respect
for reason and openness to transcendence, urges all men and women of good will,
inviting them to harmonize rights and duties.
4. In the tormented world of ours, educating the young for peace becomes
increasingly urgent. To engage ourselves in an adequate manner, the true nature
of peace must be understood: that it is not limited to the mere absence of war,
or to a balance between opposing forces, but is at one and the same time a gift
from God and a human endeavour to be pursued without ceasing. It isa fruit of
justice and an effect of charity. It is important that believers are always
active in the communities they belong to: by practising compassion, solidarity,
collaboration and fraternity, they can effectively contribute towards addressing
the great challenges of today: harmonious growth, integral development,
prevention and resolution of conflicts, to name just a few.
5. To conclude, we wish to encourage young Muslim and Christian readers of this
Message to cultivate truth and freedom, in order to be genuine heralds of
justice and peace and builders of a culture which respects the dignity and the
rights of every citizen. We invite them to have patience and tenacity necessary
for realizing these ideals, never resorting to doubtful compromises, deceptive
short-cuts or to means which show little respect for the human person. Only men
and women sincerely convinced of these exigencies will be able to build
societies where justice and peace will become realities.
May God fill with serenity and hope, the hearts, families and communities of
those who nurture the desire of being ‘instruments of peace’!
Happy Feast to you all!
From the Vatican, 3 August 2012
Jean-Louis Cardinal Tauran
President
Archbishop Pier Luigi Celata
Secretary
----------------------------------------------------------------------
Papal Letter to Knights of Columbus
"concerted efforts are being made to redefine and restrict the exercise of the
right to religious freedom"
VATICAN CITY, AUG. 3, 2012 - Here is the July 19 letter
sent by Benedict XVI's secretary of state, Cardinal Tarcisio
Bertone, to Carl Anderson, supreme knight of the
Knights of Columbus. The letter is on the occasion of the Knights' 130th Supreme
Convention, which will be held next week, and deals with the matter of religious
freedom.
* * *
Dear Mr. Anderson,
His Holiness Pope Benedict XVI was pleased to learn that from 7 to 9 August 2012
the 130th Supreme Convention of the Knights of Columbus will be held in Anaheim,
California. He has asked me to convey his warm greetings to all in attendance,
together with the assurance of his closeness in prayer.
The theme of this year's Supreme Convention - Proclaim Liberty Throughout All
the Land - evokes not only the great biblical ideals of freedom and justice
which shaped the founding of the United States of America, but also the
responsibility of each new generation to preserve, defend and advance those
great ideals in its own day. At a time when concerted efforts are being made to
redefine and restrict the exercise of the right to religious freedom, the
Knights of Columbus have worked tirelessly to help the Catholic community
recognize and respond to the unprecedented gravity of these new threats to the
Church's liberty and public moral witness. By defending the right of all
religious believers, as individual citizens and in their institutions, to work
responsibly in shaping a democratic society inspired by their deepest beliefs,
values and aspirations, your Order has proudly lived up to the high religious
and patriotic principles which inspired its founding.
The challenges of the present moment are in fact yet another reminder of the
decisive importance of the Catholic laity for the advancement of the Church's
mission in today's rapidly changing social context. The Knights of Columbus,
founded as a fraternal society committed to mutual assistance and fidelity to
the Church, was a pioneer in the development of the modern lay apostolate. His
Holiness is confident that the Supreme Convention will carry on this
distinguished legacy by providing sound inspiration, guidance and direction to a
new generation of faithful and dedicated Catholic laymen. As he stated to the
Bishops of the United States earlier this year, the demands of the new
evangelization and the defense of the Church's freedom in our day call for "an
engaged, articulate and well-formed Catholic laity endowed with a strong
critical sense vis-a-vis the dominant culture and with the courage to counter a
reductive secularism which would delegitimize the Church's participation in
public debate about the issues which are determining the future of American
society" (Ad Limina Address, 19 January 2012).
Given this urgent need, the Holy Father encourages the Supreme Council, together
with each of the local Councils, to reinforce the praiseworthy programs of
continuing catechetical and spiritual formation which have long been a hallmark
of your Order. Each Knight, in fidelity to his baptismal promises, is pledged to
bear daily witness, however quiet and unassuming, to his faith in Christ, his
love of the Church and his commitment to the spread of God's Kingdom in this
world. The forthcoming inauguration of the Year of Faith, which commemorates the
fiftieth anniversary of the opening of the Second Vatican Council, is meant to
deepen this sense of ecclesial responsibility and mission in the entire People
of God. His Holiness prays that the celebration of this Year of spiritual and
apostolic renewal will inspire in the Knights an ever firmer resolve to profess
their baptismal faith in its fulness, celebrate it more intensely in the
liturgy, and make it manifest through the witness of their lives (cf. Porta
Fidei, 9).
In a particular way, His Holiness wishes me to convey his profound personal
gratitude for the spiritual bouquet of prayers and sacrifices which the Knights
and their families have offered for his intentions throughout this year which
marks the thirty-fifth anniversary of his episcopal ordination. He is pleased to
see in this act of spiritual solidarity not only an outstanding testimony of
love for the Successor of Saint Peter, who is "the perpetual and visible
principle and foundation of the Church's unity in faith and her communion" (cf.
Lumen Gentium, 18), but also a sign of especial fidelity, loyalty and support
during these difficult times.
With these sentiments, the Holy Father commends the deliberations of the Supreme
Convention to the loving intercession of Mary, Mother of the Church. To all the
Knights and their families he cordially imparts his Apostolic Blessing as a
pledge of joy and peace in the Lord.
Adding my own prayerful good wishes for the work of the Supreme Convention, I
remain
Yours sincerely,
------------------------------------------------------------------
XV World Seminar for Catholic Civil
Aviation Chaplains and Chaplaincy Members
"The New Evangelization means that chaplains move from maintenance to mission"
VATICAN CITY, JUNE 27, 2012 - The Pontifical Council for the
Pastoral Care of Migrants and Travelers today released the final document of the
15th World Seminar for Catholic Civil Aviation Chaplains and Chaplaincy Members.
The seminar was held mid-June in Rome and concentrated on the theme of “New
Evangelization in the Field of Civil Aviation”.
Benedict XVI greeted the participants at the start of the seminar and
highlighted the importance of their ministry where they encounter thousands of
people from different walks of life who are in need of the Gospel.
“Airport communities also reflect the crisis of faith that affects many people,
with the result that the content of Christian doctrine and the values that it
teaches are no longer regarded as points of reference, even in countries with a
long tradition of ecclesial life,” he said.
The seminar was comprised of 79 Catholic chaplains and chaplaincy members from
31 international airports in Europe and the Americas.
VATICAN CITY, JUNE 27 - Here is the full text of the Final Document of the XV
World Seminar for Catholic Civil Aviation Chaplains and Chaplaincy Members under
the theme of “New Evangelization in the Field of Civil Aviation”.
* * *
INTRODUCTION
We, seventy-nine Catholic chaplains and chaplaincy members who serve in civil
aviation across the world with joy and hope, have come together from thirty-one
international airports of fourteen countries in Europe and the Americas, to
respond to the call of the Pontifical Council for the Pastoral Care of Migrants
and Itinerant People to examine how we could effectively carry out the New
Evangelization in the world of civil aviation. In our assembly, we counted on
the competent help of experts and institutional representatives who enlightened
us regarding the context in which the New Evangelization needs to be carried out
in our contemporary world and the importance of considering different forms of
dialogue as part of the evangelizing process everywhere, including the sphere of
human mobility in general and our civil aviation milieu in particular.
Stepping back from the day-to-day activities in which we are immersed to reflect
on our ministry and to be in dialogue and communion with others who share our
mission has been a great grace. We remember the importance of periodically
“coming away,” as the Gospel tells us, to pray and reflect on our mission and
ministry.
Inspired by the words that the Holy Father addressed to us, we have become more
aware that we are “called to embody in the world’s airports the Church’s mission
of bringing God to man and lead man to the encounter with God.” This has
re-affirmed our sense of purpose and our understanding of the importance of this
mission and ministry in the life of the Church.
We leave our gathering of Catholic chaplains who serve in civil aviation across
the world with joy and hope. We leave with a sense of challenge to meet the many
needs and possibilities that we have seen emerge in the world of civil aviation.
We anticipate the results of the upcoming Synod of Bishops as a further
clarification of our task in bringing the New Evangelization to a world in need.
Our conclusions represent some of the major lines of development that emerged in
the course of the seminar.
CONCLUSIONS
Airport chaplaincy is an important ministry and pastoral outreach of the Church
that contributes to her vital presence not only in airports but in society as
well. It needs recognition and support as such by those responsible for the
structure and organization of the Church’s mission. The particular circumstances
of airports that include large populations of both stable and transient persons
of various cultural backgrounds indicate the great potential of this ministry
for the New Evangelization.
Airport chaplains need to continue to serve the religious and spiritual needs of
believing people, especially through the celebration of the sacraments for
Catholic people. At the same time, the New Evangelization invites chaplains to
serve the revitalization of the faith of those who are already faithful. In the
Year of Faith this can mean a more extensive catechesis and deeper exploration
of the ways of prayer and spiritual counseling.
The New Evangelization means that chaplains move from maintenance to mission,
from simply being responsive to requests to actively reaching out to those who
are alienated from faith and Church. Thus, the New Evangelization means an
intensification of the apostolic outreach of airport ministry. For this outreach
to take place and to be effective, chaplains must engage their imaginations and
creativity with others in the Church, because the New Evangelization is, indeed,
new.
Airport chaplains who wish to promote the New Evangelization must be conscious
of the fluid and multidimensional cultural context of their efforts. Culture
encompasses the new terrain of electronic communications, a globalized economy,
a re-alignment of religious sensibilities that span the forces of secularization
to the surge of various forms of fundamentalism, and people who are ever more
mobile and mixed in their backgrounds. The airport itself is a great point of
cultural intersection and, therefore, becomes an extraordinary “Areopagus” in
the context of the New Evangelization.
A critical moment for airport chaplains and others engaged in the New
Evangelization is the process of pre-evangelization. The process of
pre-evangelization includes helping men and women of our time to identify the
deepest questions of their lives. Only if they are clear on the questions will
they be open and available to the answer which is found in Jesus Christ, the
Word of Life. Often these deep human questions are connected to a sense of the
fragility of human life as well as the deepest aspirations of the human heart
for knowledge and love. Chaplains can effectively pre-evangelize by using the
airport experiences of fragility and vulnerability as well as high human
aspirations to draw their listeners into a clearer possession of the decisive
life questions that can only be answered by faith in Jesus Christ.
If airport chaplains are to carry on the New Evangelization, they themselves
must be personally engaged. Their own formation as believers is, of course,
essential, since to be effective evangelizers they need first to be living
witnesses of Christ’s Gospel. Even before that, the human formation of airport
chaplains must be a central concern. Their human personalities enable them to
receive people, to be present to them, to listen to them attentively, and to
engage in a dialogue which can lead them to faith or deeper faith. Their
humanity, in the words of Blessed John Paul II, must become a bridge and not an
obstacle in the communication of Jesus Christ to men and women today.
Because airports are grand intersections of all humanity, the ecumenical and
inter-faith dimensions of airport ministry are extraordinarily important.
Airport chaplains need to be sensitive to the different religious traditions. In
particular, chaplains need an ecumenical perspective that would link them with
other Christians. This ecumenical connection serves to give common witness to
Jesus Christ and, in its own way, fosters the New Evangelization.
We have therefore come up with some suggestions for concrete actions to be taken
in the context of the new evangelization.
SOME CONCRETE SUGGESTIONS
The method of evangelization in airport chaplaincies cannot be the same as that
of a parish. In airports, chaplains and their collaborators meet people who
would otherwise not encounter people of faith, nor enter into any kind of
religious or spiritual dialogue. Therefore, we suggest the use of video
presentations in the chaplaincies on various aspects of the Catholic faith,
including further explanation of the catechism. A good occasion would be before
the celebration of Holy Mass. This could also be done by making similar CDs or
books available in the chapel, or by distributing them, for instance, as
Christmas gifts to airport workers.
We recommend that all those who carry out their mission in airports be readily
identifiable, for example through the use of a chaplaincy badge. In particular,
it is suggested, where possible and opportune, that priests, deacons and
religious men and women connected to airport chaplaincies wear their clerical
garb or religious habit to make them a visible presence of the Church in a
neutral space.
Airport chaplains and their collaborators need to maintain good relations with
the airport authorities, entrepreneurs and labor unions to be able to better
attend to and serve the people entrusted to their care – airport and airline
workers and users, as well as aircraft passengers – by protecting their dignity
and responding to their spiritual and social needs.
This would also make it possible for airport chaplaincies to have the
opportunity to use technological instruments present in airports for their
pastoral service in the context of the new evangelization.
Airport chaplains and chaplaincy members have an important evangelization
mission to carry out in moments of emergencies and critical incidents. Therefore
it is necessary that they be competent not only in pastoral terms but also on
how to be concrete responders to the demands of such moments.
The new evangelization in airports would greatly benefit from the full-time
availability of airport chaplains and chaplaincy members. Where possible,
Ordinaries of Dioceses where airports are located are encouraged to appoint a
full-time chaplain. The participation of volunteers who support the chaplains in
the ministry is also encouraged.
The publication of a new “Prayer Book for Travelers” could be a useful
instrument of new evangelization.
A study could be made regarding the possibility of establishing an International
Association of lay volunteers who would be of assistance to airport chaplains
and may guarantee constant prayer in the chapel, for example, through permanent
Eucharistic adoration.
Epilogue
We therefore consider it our task to implement these conclusions and
recommendations, and communicate them to our fellow chaplains and chaplaincy
members as well as to our Bishops, so that together we may carry them out more
effectively not only to the benefit of the people we serve, but so that Christ
may be more visible in the civil aviation milieu and become more and more the
center of its life and activities.
We lay the work that we have done at the feet of Our Lady of Loreto, our
patroness, so that she may be our constant inspiration and guide in this
challenging and fulfilling mission.
----------------------------------------------------------------
Archbishop Tomasi's Address at the 20th
Session of the UN Human Rights Council
"If Justice is Violated, Wealth and Debt Become Instruments of Exploitation"
GENEVA, Switzerland, JUNE 25, 2012 - Here is the text of the address given by
Archbishop Silvano Maria Tomasi, Permanent Observer to the United Nations in
Geneva, at the 20th Regular Session of the United Nations Human Rights Council.
* * *
Madam President,
1. The Holy See strongly supports the Report’s assertion that human rights as
well as the rules of justice and ethics apply to all economic and social
relations, including foreign debt obligations. Human rights criteria for
evaluating foreign debt can be an important tool for moving development from the
narrow "economic" or material understanding to one based on integral human
development, one that promotes "the development of each man and of the whole
man"1. This recognizes the "right to development"2 grounded in the humanity of
each and every person, from conception to natural death, regardless of their
age, nationality, race, religion, ethnicity, sex and disability status. At the
same time, we acknowledge the role that corruption has played and continues to
play in aggravating the problem of debt obligations in many less developed
countries.
2. A people-centered ethics is one that is grounded in a view of the human
person which emphasizes human dignity, the basis of human rights, for human
rights are those rights that spring from what it means to be human. All just
economic activity respects this human dignity. Wealth and debt must serve the
common good. If justice is violated, wealth and debt become instruments of
exploitation, especially of the poor and marginalized. But unjust, and
especially exploitative, economic transactions are invalid and must be made
just, even if each party agreed to the legal terms of the exchange, as it may
happen when the rich lend to the poor. For many years now all have come to
recognize that "the heavy burden of external debt (…) compromises the economies
of whole peoples and hinders their social and political progress."3
3. Foreign debt is just a symptom of the lack of justice in the flow of capital
in the world4. "The debt question is part of a vaster problem: that of the
persistence of poverty, sometimes even extreme, and the emergence of new
inequalities which are accompanying the globalization process. If the aim is
globalization without marginalization, we can no longer tolerate a world in
which there live side by side the immensely rich and the miserably poor, the
have-nots deprived even of essentials and people who thoughtlessly waste what
others so desperately need. Such contrasts are an affront to the dignity of the
human person."
Thus, in evaluating foreign loans consideration should be given to: (1) Reducing
unethical loan practices and (2) Better aligning foreign loans with authentic
human development. If both the loan process and the loan use have to respect
human rights there is a much better chance that the money from the loan will
promote development and the necessary environment for the enjoyment of human
rights. Many of the barriers to development arise because the human costs and
benefits of economic activities are not given adequate, or any, weight in the
decision making process. "Human costs always include economic costs, and
economic dysfunctions always involve human costs"5 and the consequent violation
of human rights.
4. While institutionalizing the inclusion of human rights into the cost and
benefit calculations will present challenges, we would like to remind the
Council that every past improvement in human rights and expansion of
participation and inclusion faced the same challenge. In a few words, financial
relationships that increase inequality and do not promote income convergence are
"contrary to justice".6
5. Along with the Report, and most objective observers, the Holy See recognizes
that loans to developing countries have at times promoted inequality and have
become barriers to development rather than serving as tools to promote
development. Often this is due to changes in outside economic circumstances
which can turn a good and just loan arrangement into a barrier to development
and a vehicle for exploitation. One such change in outside circumstances that
the Report addresses and responds to relates to fluctuations in currency values.
6. The Holy See supports the new principle for transparency in foreign loans at
all levels and by all actors (borrowers, lenders and international agencies) in
order to lessen the chance of the grave mistakes that were made in the past,
when corruption led to secret loans for dubious purposes, taken out by leaders
not interested in the common good with the poor in developing countries bearing
the burden. We support this reform and encourage efforts to correct the
injustices of past loans with more aggressive debt forgiveness.
The Holy See hopes that "the process of debt cancellation and reduction for the
poorest countries will be continued and accelerated. At the same time, these
processes must not be made conditional upon structural adjustments that are
detrimental to the most vulnerable populations."7 The Holy See supports the
Human Rights Council’s call to end conditionality in debt forgiveness and
renegotiation, and supports its call to respect the sovereignty and right of
each country to independently plan its own development strategies and not be
forced by outside agencies or governments to pursue policies which are more in
the interest of the lending nations than the common good of the developing
nations. Furthermore, programs for debt cancellation or relief should not result
in insurmountable obstacles to future responsible borrowing that may be
critically necessary for the long-term development and prosperity of the country
at risk.
7. Greater transparency will also help in preventing the building up of
unsustainable levels of debt by developing nations. In both developing and
developed countries the lack of transparency in the accumulating of debt has
added to economic uncertainty in the world financial system. The Guiding
Principles on Foreign Debt and Human Rights move in the direction of a concrete
solution. Sovereign debt cannot be viewed as an exclusively economic problem. It
affects future generations a well as the social conditions that allow the
enjoyment of human rights of vast numbers of people entitled to the solidarity
of the whole human family.
Thank you, Madam President.
__________________________________
1 Pope Paul VI, Encyclical Letter Populorum Progressio, n.14
2 General Assembly resolution 41/128 of 4 December 1986.
3 Pope John Paul II noted in his World Peace Day Message of 1998 WPD 1998, n.4.
http://www.vatican.va/holy_father/john_paul_ii/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace_en.html
4 Idem
5 Pope Benedict XVI, Encyclical Letter Caritas in Veritate, n. 32.
http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate_en.html
6 Cfr Aquinas ST, II, II, QQ78.
7 From the Address of His Holiness Pope Benedict XVI to the Diplomatic Corps
accredited to the Holy See. Monday, 8 January 2007.
------------------------------------------------------------
Holy See Intervention at Rio+20
"The right to water, the right to food, the right to health and the right to
education are intrinsically linked to the right to life and to the right to
development"
RIO DE JANEIRO, Brazil, JUNE 22, 2012 Here is the text of the intervention given
today by the head of the Holy See Delegation at the Rio+20 conference, Cardinal
Odilo Pedro Scherer. Cardinal Scherer is the special envoy of Benedict XVI.
* * *
Madame President,
Excellencies,
Ladies and Gentlemen,
My delegation warmly thanks the Government of Brazil for hosting this important
Conference on sustainable development, expresses gratitude to the people of
Brazil for their warm hospitality, and is pleased to participate in this timely
gathering of representatives of the international community meeting at this
significant juncture in human history.
Now is the opportune time to address the many threats to the human family and
its earthly home posed by the persisting injustice of hunger, poverty and
underdevelopment which continue to plague our societies. It is the firm hope of
the Holy See that this opportunity may provide the occasion at last to set aside
the hermeneutic of suspicion underpinning partisan self-interest and
protectionism in favour of a true solidarity between us, especially with the
poor. This is the time to commit ourselves to a more just distribution of the
abundant goods of this world and to the pursuit of a more integral development
which corresponds to the dignity of every human being.
For the Holy See, this requires above all maintaining the proper relation of the
means to its end. Standing at the centre of the created world is the human
person - and, therefore, also at the centre of sustainable development, as
affirmed by the First Rio Principle. Each individual human life, from conception
until natural death, is of equal value and dignity.
Any new model of development, such as the "green economy," must be anchored in
and permeated by those principles which are the basis for the effective
promotion of human dignity, namely: responsibility, even when changes must be
made to patterns of production and consumption; promoting and sharing in the
common good; access to primary goods including such essential and fundamental
goods as nutrition, health, education, security and peace; solidarity of a
universal scope, capable of recognising the unity of the human family;
protection of creation linked to inter-generational equity; the universal
destination of goods and the fruits of human enterprise; and the accompanying
principle of subsidiarity, which permits public authorities at all levels to
operate in an efficacious manner for the uplifting of each and every person and
community. This is all the more marked in international relations where
application of these principles between and within states favours an appropriate
transfer of technology, the promotion of a global commercial system that is
inclusive and fair, as well as respect for obligations in aid-for-development
and the determination of new and innovative financial instruments which place
human dignity, the common good, and the safeguarding of the environment at the
centre of economic activity. The unique and fundamental role of the family -
which the Universal Declaration of Human Rights declares the fundamental
group-unit of society - deserves special mention here because education and
development begins in the family, where all these principles are transmitted to
and assimilated by future generations so that their members assume their proper
responsibility in society.
The right to water, the right to food, the right to health and the right to
education are intrinsically linked to the right to life and to the right to
development. Therefore, we must be bold in affirming them, and equally resolved
to safeguard the evident reality that these rights are at the service of the
human person. The risk of obscuring this correct relationship seems particularly
to be the case in the right to health, where the promotion of a conception of
health can be observed that profoundly menaces the dignity of the human person.
Imposing death upon the most vulnerable human lives - namely, those in the
safest sanctuary of their mothers' wombs - cannot conceivably be brought under
the nomenclature of health-care or simply health. This performs no true service
to authentic human development or its true appreciation; indeed it constitutes
the greatest violation of human dignity and unjustifiable disservice because
development, at all stages of life, is at the service of human life.
Madame President,
The ongoing economic and financial crisis has risked undermining the great
progress made in recent decades in technological and scientific development.
Engaging such problems honestly and courageously will challenge the
international community to a renewed and deepened reflection on the meaning of
the economy and its purposes, as well as a renewal of models of development
which will not allow the 'why' of development to be overwhelmed by the urgent
'how' of technological solutions. This examination must include not merely the
economic or ecological state of health of the planet, but must also require
taking stock of the moral and cultural crisis, the symptoms of which are now
evident in all parts of the world. This is undoubtedly a complex challenge to
confront, but the Holy See stresses the importance of moving from a merely
technological model of development to an integrally human model which takes as
its point of departure the dignity and worth of each and every person. Each
individual member of society is called to adopt a vocational attitude which
freely assumes responsibility, in genuine solidarity with one another and all of
creation.
Madame President,
In conclusion, Madame President, it is people who are charged with stewardship
over nature; but as with everything human, this stewardship necessarily
possesses an ethical dimension. In the discharge of this right and duty, a just
solidarity with our fellow human beings is always implicit, including those yet
to be born. This requires of us a duty towards future generations who will
inherit the consequences of our decisions. In this regard, this Conference
provides an opportunity for governments to come together to help chart a course
for advancing development for all people especially those who are most in need.
Once again, Madame President, we express our gratitude for the leadership of
Brazil in hosting this Conference, and sincerely hope that this will help
promote the future that together we all need.
Thank you.
----------------------------------------------------------------
Holy See on Sustainable Development
"Human beings, in fact, come first. We need to be reminded of this"
RIO DE JANEIRO, Brazil, JUNE 14, 2012 - Here is the text of a position paper
from the permanent observer mission of the Holy See to the United Nations for
the UN conference on sustainable development that is under way in Rio de Janeiro
through Friday.
* * *
1. INTRODUCTION
The United Nations Conference on Sustainable Development, Rio+20, represents an
important step in a process which has contributed significantly to a better
understanding of the concept of sustainable development and the interplay of the
three acknowledged pillars of this concept: economic growth, environmental
protection and the promotion of social welfare. The process, initiated at
Stockholm in 1972, had two of its high points at Rio de Janeiro in 1992, with
the so-called “Earth Summit”, and at Johannesburg in 2002.
As part of this process, a unanimous consensus has emerged that protecting the
environment means improving peoples’ lives and, vice versa, that environmental
degradation and underdevelopment are closely interdependent issues needing to be
approached together, responsibly and in a spirit of solidarity.
At all these international occasions the Holy See has made its presence felt
less by proposing specific technical solutions to the various issues under
discussion as part of the effort to attain a correct process of sustainable
development, than by its insistence that issues affecting the human dignity of
individuals and peoples cannot be reduced to “technical” problems: the process
of development cannot be left to purely technical solutions, for in this way it
would lack ethical direction. The search for solutions to these issues cannot be
separated from our understanding of human beings.
Human beings, in fact, come first. We need to be reminded of this. At the centre
of sustainable development is the human person. The human person, to whom the
good stewardship of nature is entrusted, cannot be dominated by technology and
become its object. A realization of this fact must lead States to reflect
together on the short and medium term future of our planet, recognizing their
responsibility for the life of each person and for the technologies which can
help to improve its quality. Adopting and promoting in every situation a way of
life which respects the dignity of each human being, and supporting research and
the utilization of energy sources and technologies capable of safeguarding the
patrimony of creation without proving dangerous for human beings: these need to
be political and economic priorities. In this sense, our approach to nature
clearly needs to be reviewed, for nature is the setting in which human beings
are born and interact: it is their “home”.
A changed mentality in this area and the duties which it would entail ought to
make it possible quickly to discover an art of living together, one which
respects that covenant between human beings and nature without which the human
family risks dying out. This calls for serious reflection and the proposal of
clear and sustainable solutions: a reflection which must not be muddied by blind
partisan political, economic or ideological interests which shortsightedly put
particular interests above solidarity. While it is true that technology has
brought about more rapid globalization, the primacy of the human being over
technology must be reaffirmed, for without this we risk existential confusion
and the loss of life’s meaning. The fact that technology outstrips all else
frequently means that reflection on why we do things systematically yields to
the pressure of how we do things, leaving no time for patient discernment. It is
urgent, then, to find a way of combining technical know-how with a solid ethical
approach based on the dignity of the human person. (1)
Along these lines, it must be emphasized that the dignity of the human person is
closely linked to the right to development, the right to a healthy environment
and the right to peace. These three rights shed light on how individuals,
society and the environment are interrelated. This in turn results in a
heightened sense of responsibility on the part of every human being for himself,
for others, for creation and, ultimately, before God. Such responsibility calls
for a careful analysis of the impact and consequences of our actions, with
particular concern for the poor and for future generations.
2. THE CENTRALITY OF HUMAN BEINGS IN SUSTAINABLE DEVELOPMENT
It is therefore essential to base the reflection of Rio+20 on the first
principle of the Rio Declaration on Environment and Development, adopted at the
Rio de Janeiro Conference of June 1992, which acknowledges the centrality of the
human being and declares that “human beings are at the centre of concerns for
sustainable development. They are entitled to a healthy and productive life in
harmony with nature”.
To put the welfare of human beings at the centre of concern for sustainable
development is actually the surest way to attain such development and to help
protect creation; as noted above, this results in a heightened sense of
responsibility on the part of individuals for one another, for natural resources
and for their wise use.
Moreover, taking the centrality of the human person as a starting point helps to
avoid the risks associated with adopting a reductionist and sterile
neo-Malthusian approach which views human beings as an obstacle to sustainable
development. There is no conflict between human beings and their environment,
but rather a stable and inseparable covenant in which the environment conditions
the life and development of human beings, while they in turn perfect and ennoble
the environment by their creative, productive and responsible labour. It is this
covenant which needs to be reinforced; a covenant which respects the dignity of
the human being from his or her conception. Here too it is proper to reaffirm
that the expression “gender equality” means the equal dignity of both men and
women.
3. THE NEED FOR A PROFOUND AND FARSIGHTED REVIEW OF DEVELOPMENT
In the last four decades significant changes have occurred in the international
community. We need but think of the extraordinary progress made in technical and
scientific knowledge, which has found application in strategic sectors of the
economy and society like transportation, energy and communications. This
extraordinary progress coexists however with the deviations and dramatic
problems of development encountered by many countries, as well as the economic
and financial crisis experienced by much of present-day society. These problems
increasingly challenge the international community to a continued and deepened
reflection on the meaning of the economy and its goals, as well as to a profound
and farsighted review of the current model of development so as to correct its
dysfunctions. Indeed, it is demanded by the earth’s state of ecological health,
and above all by the cultural and moral crisis of humanity, the symptoms of
which have been evident for some time throughout the world. (2)
On the basis of these premises, the Holy See wishes, in the context of the
Rio+20 process, to examine certain particular issues which have clear ethical
and social repercussions for humanity as a whole.
First, the definition of a new model of development, to which Rio+20 seeks to
contribute, must be completely anchored in, and permeated by, those principles
which are the basis for the effective protection of human dignity. These
principles are fundamental for the correct implementation of a development
marked by special concern for persons who are in most vulnerable situations, and
thus they guarantee respect for the centrality of the human person. These
principles call for:
• responsibility, even when changes must be made to patterns of production and
consumption in order to ensure that they reflect an appropriate lifestyle;
• promoting and sharing in the common good;
• access to primary goods, included such essential and fundamental goods as
nutrition, education, security, peace and health; in this last case, it must
always be noted that the right to health stems from the right to life: abortion
and contraception are gravely opposed to life and can never be health issues.
Health is about care and not mere services: this commodification of health care
places technical concerns ahead of human concerns;
• a universal solidarity capable of acknowledging the unity of the human family;
• the protection of creation which in turn is linked to inter-generational
equity; moreover, inter-generational solidarity requires taking into account the
ability of future generations to discharge developmental burdens;
• intra-generational equity, which is closely linked to social justice;
• the universal destination not only of goods, but also of the fruits of human
enterprise.
These principles should be the glue holding together the shared vision which
will light up the path of Rio+20 and post-Rio+20. For its part, Rio+20 could
contribute significantly to the definition of a new model of development, to the
extent that the discussions at the Conference serve to construct that model on
the basis of the principles mentioned above.
4. THE PRINCIPLE OF SUBSIDIARITY AND THE ROLE OF THE FAMILY
Another fundamental principle is that of subsidiarity, as a consolidation of
that international governance of sustainable developmentwhich is one of the
principal subjects to be discussed at Rio+20. Nowadays the principle of
subsidiarity, also in the international community, is increasingly considered a
means of regulating social relations and thus concomitant with the definition of
rules and institutional forms. A correct subsidiarity can enable public powers,
from the local level to the highest international instances, to operate
effectively for the enhancement of each person, the protection of resources and
the promotion of the common good. Nonetheless, theprinciple of subsidiarity must
be closely linked to the principle of solidarity and vice versa. For if
subsidiarity without solidarity lapses into social privatism, it is likewise
true that solidarity without subsidiarity lapses into a welfare mentality which
is demeaning to those in need. (3) This must be all the more clearly evident in
reflections of an international character such as those of Rio+20, where the
implementation of these two principles must result in the adoption of mechanisms
aimed at combating the current inequities between and within States, and thus
favouring the transfer of suitable technologies to the local level, the
promotion of a more equitable and inclusive global market, respect for
commitments made to provide aid for development, and finding new and innovative
financial instruments which would put human dignity, the common good and the
protection of creation at the centre of economic life.
In the context of applying the principle of subsidiarity, it is also important
to acknowledge and enhance the role of the family, the basic cell of our human
society and “the natural and the fundamental group unit of society”, as
mentioned in Art. 16 of the Universal Declaration of Human Rights. In addition,
it is the principle of subsidiarity’s last line of defence against
totalitarianism. For it is in the family that the fundamental process of
education and growth begins for every person, so that the principles mentioned
above can be assimilated and passed on to future generations. For that matter,
it is within the family that we receive our first, decisive notions about truth
and goodness, where we learn what it means to love and to be loved, and so, in
concrete, what it means to be a person. (4)
Discussions on the international framework for sustainable development should
therefore be grounded in a principle of subsidiarity which would fully enhance
the role of the family, together with the principle of solidarity; they should
include the fundamental concepts of respect for human dignity and the centrality
of human beings.
5 SUSTAINABLE DEVELOPMENT AS PART OF INTEGRAL HUMAN DEVELOPMENT
A third issue to which the Holy See wishes to draw attention in the framework of
the Rio+20 process is the linkage between sustainable development and integral
human development. Together with material and social welfare, consideration must
also be given to the ethical and spiritual values which guide and give meaning
to economic decisions and consequently to technological progress,inasmuch as
every economic decision has a moral consequence. The technical economic sphere
is neither ethically neutral, nor by nature inhuman and antisocial. It pertains
to human activity and, precisely as human, needs to be ethically structured and
institutionalized. (5)
Certainly this presents a complex challenge, yet emphasis must be placed on the
importance of passing from a merely economic concept of development to a model
of development that is integrally human in all its aspects: economic, social and
environmental, (6) and based on the dignity of each person.
This means further anchoring the three pillars of sustainable development in an
ethical vision based precisely on human dignity. The challenge can be met
concretely by launching the process of determining a series of sustainable
development goals through the promotion of innovative efforts to fine-tune older
and newer indicators of development in the short and medium term. These
indicators should be capable of effectively verifying improvement or
deterioration not only in the economic, social and environmental aspects of
sustainable development, but also in its ethical aspects, taking into
consideration resources and needs, and access to goods and services, be they
material or immaterial.
6. THE GREEN ECONOMY AND INTEGRAL HUMAN DEVELOPMENT
A fourth area of interest for the Holy See has to do with the green economy. As
the debate which took place during the preparatory meetings for Rio+20 made
clear, a great number of concerns exist about the transition to the “green
economy”. This concept, which has yet to be clearly defined, has the potential
to make an important contribution to the cause of peace and international
solidarity. It is nonetheless essential that it be applied in an inclusive
manner, directing it clearly to the promotion of the common good and the
elimination of poverty on the local level, an element essential to the
attainment of sustainable development. Care must also be taken lest the green
economy give rise to new ways of “conditioning” commerce and international aid,
and thus become a latent form of “green protectionism”. It is also important for
the green economy to be principally focused on integral human development. From
this standpoint, and in the light of the identification of suitable patterns of
consumption and production, the green economy can become a significant tool for
promoting decent work and prove capable of fostering an economic growth which
respects not only the environment but also the dignity of the human person.
The Holy See trusts that the outcome of Rio+20 will not only be successful but
also, and above all, innovative and farsighted. In this way it will contribute
to the material and spiritual welfare of every individual, family and community.
ENDNOTES
1. Cf. POPE BENEDICT XVI, Address at the Collective Presentation of Credential
Letters by Several Ambassadors (9 June 2011).
2. Cf. BENEDICT XVI, Encyclical Letter Caritas in Veritate, 32.
3. Cf. ibid., 58.
4. Cf. JOHN PAUL II, Encyclical Letter Centesimus Annus, 39.
5. Cf. BENEDICT XVI, Encyclical Letter Caritas in Veritate, 36 and 37.
6. Cf. Angelus Message of JOHN PAUL II for 25 August 2002, the Sunday before the
opening of the Johannesburg Summit.
---------------------------------------------------------------------------
Vatican Communiqué on Meeting With Society of St. Pius
X
VATICAN CITY, JUNE 14, 2012 - Here is the text of a Vatican communiqué released
today regarding the Society of St. Pius X.
* * *
On the afternoon of Wednesday 13 June, Cardinal William Levada, prefect of the
Congregation for the Doctrine of the Faith and president of the Pontifical
Commission 'Ecclesia Dei', met with Bishop Bernard Fellay, superior general of
the Society of St. Pius X who was accompanied by an assistant. Also present at
the encounter were Archbishop Luis Ladaria S.J., secretary of the Congregation
for the Doctrine of the Faith, and Msgr. Guido Pozzo, secretary of the
Pontifical Commission 'Ecclesia Dei'.
The purpose of the meeting was to present the Holy See's evaluation of the text
submitted in April by the Society of St. Pius X in response to the Doctrinal
Preamble which the Congregation of the Doctrine of the Faith had presented to
the Society on 14 September 2011. The subsequent discussion offered an
opportunity the provide the appropriate explanations and clarifications. For his
part, Bishop Fellay illustrated the current situation of the Society of St. Pius
X and promised to make his response known within a reasonable lapse of time.
Also during the meeting, a draft document was submitted proposing a Personal
Prelature as the most appropriate instrument for any future canonical
recognition of the Society.
As was stated in the communique released on 16 May 2012, the situation of the
other three bishops of the Society of St. Pius X will be dealt with separately
and singularly.
At the end of the meeting the hope was expressed that this additional
opportunity for reflection would also contribute to reaching full communion
between the Society of St. Pius X and the Apostolic See.
--------------------------------------------------------------------
NORMS REGARDING THE MANNER OF PROCEEDING IN
THE DISCERNMENT OF PRESUMED APPARITIONS OR REVELATIONS
Vatican City, 29 May 2012 (VIS) - Given below are extracts from the document
"Norms regarding the manner of proceeding in the discernment of presumed
apparitions or revelations", published recently by the Congregation for the
Doctrine of the Faith. The document was approved by Pope Paul VI and issued by
the congregation in 1978 though it was not then officially published as it was
principally intended as a direct aid for the pastors of the Church.
ORIGIN AND CHARACTER OF THESE NORMS
"1. Today, more than in the past, news of these apparitions is diffused rapidly
among the faithful thanks to the ... mass media. Moreover, the ease of going
from one place to another fosters frequent pilgrimages, so that Ecclesiastical
Authority should discern quickly about the merits of such matters.
"2. On the other hand, modern mentality and the requirements of critical
scientific investigation render it more difficult, if not almost impossible, to
achieve with the required speed the judgements that in the past concluded the
investigation of such matters ('constat de supernaturalitate, non constat de
supernaturalitate')".
"When Ecclesiastical Authority is informed of a presumed apparition or
revelation, it will be its responsibility:
"a) first, to judge the fact according to positive and negative criteria;
"b) then, if this examination results in a favourable conclusion, to permit some
public manifestation of cult or of devotion, overseeing this with great prudence
(equivalent to the formula, 'for now, nothing stands in the way') ('pro nunc
nihil obstare').
"c) finally, in light of time passed and of experience, with special regard to
the fecundity of spiritual fruit generated from this new devotion, to express a
judgement regarding the authenticity and supernatural character if the case so
merits"
I. CRITERIA FOR JUDGING, AT LEAST WITH PROBABILITY, THE CHARACTER OF THE
PRESUMED APPARITIONS OR REVELATIONS
"A) Positive Criteria:
"a) Moral certitude, or at least great probability of the existence of the fact,
acquired by means of a serious investigation;
"b) Particular circumstances relative to the existence and to the nature of the
fact, that is to say:
"1. Personal qualities of the subject or of the subjects (in particular,
psychological equilibrium, honesty and rectitude of moral life, sincerity and
habitual docility towards Ecclesiastical Authority, the capacity to return to a
normal regimen of a life of faith, etc.);
"2. As regards revelation: true theological and spiritual doctrine and immune
from error;
"3. Healthy devotion and abundant and constant spiritual fruit (for example,
spirit of prayer, conversion, testimonies of charity, etc.).
"B) Negative Criteria:
"a) Manifest error concerning the fact.
"b) Doctrinal errors attributed to God Himself, or to the Blessed Virgin Mary,
or to some saint in their manifestations, taking into account however the
possibility that the subject might have added, even unconsciously, purely human
elements or some error of the natural order to an authentic supernatural
revelation.
"c) Evidence of a search for profit or gain strictly connected to the fact.
"d) Gravely immoral acts committed by the subject or his or her followers when
the fact occurred or in connection with it.
"e) Psychological disorder or psychopathic tendencies in the subject, that with
certainty influenced on the presumed supernatural fact, or psychosis, collective
hysteria or other things of this kind.
"It is to be noted that these criteria, be they positive or negative, are not
peremptory but rather indicative, and they should be applied cumulatively or
with some mutual convergence".
II. INTERVENTION OF THE COMPETENT ECCLESIASTICAL AUTHORITY
"1. If, on the occasion of a presumed supernatural fact, there arises in a
spontaneous way among the faithful a certain cult or some devotion, the
competent Ecclesiastical Authority has the serious duty of looking into it
without delay and of diligently watching over it.
"2. If the faithful request it legitimately (that is, in communion with the
pastors, and not prompted by a sectarian spirit), the competent Ecclesiastical
Authority can intervene to permit or promote some form of cult or devotion, if,
after the application of the above criteria, nothing stands in the way. They
must be careful that the faithful do not interpret this practice as approval of
the supernatural nature of the fact on the part of the Church.
"3. By reason of its doctrinal and pastoral task, the competent Authority can
intervene 'motu proprio' and indeed must do so in grave circumstances, for
example in order to correct or prevent abuses in the exercise of cult and
devotion, to condemn erroneous doctrine, to avoid the dangers of a false or
unseemly mysticism, etc.
"4. In doubtful cases that clearly do not put the good of the Church at risk,
the competent Ecclesiastical Authority is to refrain from any judgement and from
any direct action (because it can also happen that, after a certain period of
time, the presumed supernatural fact falls into oblivion); it must not however
cease from being vigilant by intervening if necessary, with promptness and
prudence".
III. AUTHORITIES COMPETENT TO INTERVENE
"1. Above all, the duty of vigilance and intervention falls to the Ordinary of
the place.
"2. The regional or national Conference of Bishops can intervene" in certain
cases.
"3. The Apostolic See can intervene if asked either by the Ordinary himself, by
a qualified group of the faithful, or even directly by reason of the universal
jurisdiction of the Supreme Pontiff".
IV. ON THE INTERVENTION OF THE SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH
"1. a) The intervention of the Sacred Congregation can be requested either by
the Ordinary, after he has done his part, or by a qualified group of the
faithful. In this second case, care must be taken that recourse to the Sacred
Congregation not be motivated by suspect reasons (for example, in order to
compel the Ordinary to modify his own legitimate decisions, to support some
sectarian group, etc.).
b) It is up to the Sacred Congregation to intervene 'motu proprio' in more grave
cases, especially if the matter affects the larger part of the Church".
"2. It is up to the Sacred Congregation to judge and approve the Ordinary’s way
of proceeding or, in so far as it be possible and fitting, to initiate a new
examination of the matter".
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Holy See at World Health Assembly
The world of health care cannot disregard the moral rules that must govern it
GENEVA, Switzerland, MAY 23, 2012 .- Here is the text of an address delivered
today by Archbishop Zygmunt Zimowski, head of the Delegation of the Holy See to
the 65th World Health Assembly, under way in Geneva through Saturday.
* * *
Madame President,
1. My delegation, in conjunction with other delegations, wishes to reaffirm the
Resolution on Sustainable health financing structures and universal coverage
(WHA64.9), which among others urges member States to aim for affordable
universal coverage and access for all citizens on the basis of equity and
solidarity. As Pope Benedict XVI emphasizes, “in the health-care sector too,
which is an integral part of everyone’s life and of the common good, it is
important to establish a real distributive justice which, on the basis of
objective needs, guarantees adequate care to all. Consequently, if it is not to
become inhuman, the world of health care cannot disregard the moral rules that
must govern it.”[1]
The goal of the International Community is to enable everyone to access health
services without running the risk of financial hardship in doing so (WHA58.33).
Despite the progress made in some countries, we are still a long way from this
target. There is need therefore for greater commitment at all levels in order to
ensure that the right to health care is rendered effective by furthering access
to basic health care. In this regard, the Holy See delegation supports the
integration of universal coverage in high-level meetings related to health or
social development, as well as its inclusion as a priority in the global
development agenda.
At the recent Forum on Universal Health Coverage held in Mexico City, on 2
April, 2012, it was noted that more countries, especially those with emerging
economies, are moving towards universal coverage, and this is very encouraging.
The results obtained in these countries are not simply a fruit of financial
resources; it has been observed that good policies that promote equity have
guaranteed better health for a greater number of citizens in these countries.
Therefore my delegation strongly believes that in the endeavor to promote
universal coverage, fundamental values such as equity, human rights and social
justice need to become explicit policy objectives.
2. Secondly, Madame President, it has been shown by both low and middle-income
countries that progress towards universal coverage is not the prerogative of
high-income countries. Nevertheless, most low-income countries need the support
of the international community, especially of high-income countries and other
development partners, in order to overcome the funding shortfalls in health. The
Holy See delegation therefore wishes to reiterate the call for greater global
solidarity and commitment in development assistance for health. Evoking the
words of the Holy Father, “more economically developed nations should do all
they can to allocate larger portions of their gross domestic product to
development aid, thus respecting the obligations that the international
community has undertaken in this regard.”[2]
3. Lastly, at the level of each single nation, the progress towards universal
coverage cannot be the effort of the state machinery alone. It requires support
from the civil society and communities, whose contribution to health service
delivery is fundamental. In this regard States should, “in accordance with the
principle of subsidiarity, generously acknowledge and support initiatives
arising from the different social forces and combine spontaneity with closeness
to those in need.”[3] Faith-based organizations and Church-sponsored healthcare
institutions, inspired by Charity, are part of those living forces in the
healthcare field.
With over 120,000 social and healthcare institutions world-wide,[4] the Catholic
Church is in many developing countries, one of the key partners of the State in
healthcare delivery, providing services in remote areas to rural low-income
populations, enabling them to access services that would otherwise be out of
their reach. The efforts and contribution of such organizations and institutions
towards universal access, merit the recognition and support of both the State
and the International Community, without obliging them to participate in
activities they find morally abhorrent. Thus Pope Benedict XVI asks
“international agencies to acknowledge them and to offer them assistance,
respecting their specific character and acting in a spirit of collaboration.”[5]
Thank you, Madame President, and God bless you all.
--- --- ---
[1] Benedict XVI, Message to Participants in the 25th International Conference
Organized by the Pontifical Council for Health Care Workers, 15 November 2010,
Vatican City.
[2] Benedict XVI, Encyclical letter Caritas in veritate, n. 60.
[3] Benedict XVI, Encyclical letter Deus Caritas est, n. 28b.
[4] Secretaria Status, Statistical Year Book of the Church 2009, Libreria
Editrice Vaticana, Vatican City 2009, pp. 355-365.
[5] Benedict XVI, Post-Synodal Apostolic Exhortation Africae Munus, n. 73.
------------------------------------------------------------
Holy See to UN Population and Development
Commission
"It is important that the natural and thus essential relationship between
parents and their children be affirmed and supported, not undermined"
NEW YORK, MAY 2, 2012 .- Here is the text of the Holy See statement to the 45th
session of the U.N. Commission on Population and Development, given April 24.
* * *
Mr. Chairman,
My delegation is grateful that, in his report on the “Monitoring of population
programmes, focusing on adolescents and youth” (E/CN.9/2012/5), the
Secretary-General affirms the importance of families in the formation of
adolescents and youth and thus the rights and responsibilities of their parents.
The family is the original nucleus of society, the primordial foundation of
social ties and the locus where the relations of tomorrow--nuptial, parental,
filial, fraternal--are cultivated. Each family, founded on the indissoluble
union between a man and a woman, accomplishes its mission of being a living cell
of society, a nursery of virtues, a school of constructive and peaceful
coexistence, an instrument of harmony and a privileged environment in which
human life is welcomed and protected, joyfully and responsibly, from its
beginning until its natural end. In this regard, the singular and irreplaceable
value of the family founded upon matrimony and the inviolability of human life
from conception until natural death must be affirmed.
For some time now, my delegation has noticed a disconcerting trend, namely, the
desire on the part of some to downplay the role of parents in the upbringing of
their children, as if to suggest somehow that it is not the role of parents, but
that of the State. In this regard it is important that the natural and thus
essential relationship between parents and their children be affirmed and
supported, not undermined. The Universal Declaration of Human Rights (UDHR)
affirms that “parents have a prior right to choose the kind of education that
shall be given to their children” (Article 26, 3) and the Convention on the
Rights of the Child (CRC) affirms that parents have “the primary responsibility
for the upbringing and development of the child” (Article 18, 1). These
principles bear particular import regarding all matters pertaining to children,
including, for example, with regard to their access to, as well as
confidentiality and privacy of, information, education and communication
activities and services concerning their health and wellbeing, including in the
areas of human love, human sexuality, marriage and the family. It is not
surprising that, on many occasions in the Programme of Action of the
International Conference on Population and Development (ICPD), direct reference
is made to the essential role of parents regarding their children and that all
policies and programmes regarding children be in line with the CRC (cf., e.g.,
Principles 10 and 11; 6.7, 6.15, 7.37, and 10.12).
Mr. Chairman,
With almost 90 percent of youth living in developing countries—40 percent of
them constituting the world’s unemployed—and literacy rates of youth below 80
percent in some parts of Africa and Asia, my delegation reaffirms the essential
role of education which is a human right (cf., UDHR, Article 26, ICESCR, Article
13, CRC, Articles 28 and 29). Education plays a fundamental role in achieving
sustained and equitable economic growth, poverty eradication and sustainable
development and reducing inequity and inequality, and is indispensible to
protect and affirm the transcendent dignity of every person. Gratefully in his
report on “Adolescents and youth,” the Secretary-General rightly notes that
“Ensuring universal primary education and expanding enrolment at the secondary
level can yield many dividends, especially with regard to improving skills for
productive employment, reducing risky behaviours and developing habits that can
influence health for the rest of young people’s lives;” and that “Greater
investments in their education, health and labour market opportunities can shape
the well-being of tomorrow’s adults and, in the process, ultimately narrow the
gaps between countries with regard to human development” (E/CN.9/2012/4, 5-6).
The State has an essential responsibility to assure the provision of educational
services, and the right to educate is a fundamental responsibility of parents,
religious institutions and local communities. Public institutions, especially at
the local level, organizations of civil society and also the private sector, can
offer their unique and respective contributions to the attainment of universal
access to education. The educational system functions correctly when it includes
participation, in planning and implementation of educational policies, of
parents, the family, and religious organizations, other civil society
organizations and also the private sector. The goal of education must extend to
the formation of the person, the transmission of values, a work ethic, and a
sense of solidarity with the entire human family. In this educational process,
the State should respect the choices that parents make for their children and
avoid attempts at ideological indoctrination. As affirmed in international law,
States are called to have respect for the freedom of parents to choose for their
children schools, other than those established by the public authorities, to
ensure the religious and moral education of their children in conformity with
their own convictions which equally applies to their right to make judgments on
moral issues regarding their children (cf., e.g., UDHR, Article 26, 3, ICESCR,
Article 13, 3, and the International Convention on the Protection of the Rights
of All Migrant Workers and Members of Their Families, Article 12, 4). There are
about 250,000 Catholic schools around the world. The Catholic school assists
parents who have the right and duty to choose schools inclusive of homeschooling,
and they must possess the freedom to do so, which in turn, must be respected and
facilitated by the State. Parents must cooperate closely with teachers, who, on
their part, must collaborate with parents.
The international community has made significant progress in reducing the number
of children without access to primary education. However, as of 2008, some 67.5
million children remained out of school, and if the current trajectory is
maintained, the international community will not be able to attain the goal of
universal primary education by 2015 (cf., EFA Global Monitoring Report 2011).
Among the Least Developed Countries (LDCs), three countries report enrolment
rated below 50%, and only 17 countries report rates above 80%. Despite the
progress thus far, much more needs to be done for the international goal of the
primary education of all boys and girls to be achieved. It is necessary as well
that secondary education and vocational training opportunities are provided
which is particularly important for the significant number of young people in
many developing countries and also for young migrants (cf., ICRMW, Articles 30,
43 and 45). In this regard, it is important that States address and promote the
employment of young people in their national development policies and programmes,
focusing on decent work and the elimination of child labor.
Mr. Chairman,
An authentic rights based approach to development places the human person,
bearing within him or her infinite and divine inspirations, at the center of all
development concerns, and thus respects the nature of the family, the role of
parents, including their religious and ethical values and cultural backgrounds,
and affirms the contribution that young people can and do make to their
community and society (cf., ICPD Programme of Action, Chapter II). The more the
countries recognize this, the more they will be able to put into place policies
and programmes that advance the overall wellbeing of all persons.
Thank you, Mr. Chairman.
-----------------------------------------------------------------
Statement on China Commission Meeting
Laity "are called to participate with apostolic zeal in the evangelization of
the Chinese people"
VATICAN CITY, APRIL 26, 2012 .- Here is the statement from the Commission for
the Catholic Church in China, regarding its three-day meeting that concluded
Wednesday.
* * *
The Commission which Pope Benedict XVI established in 2007 to study questions of
major importance regarding the life of the Catholic Church in China met in the
Vatican for the fifth time from 23 to 25 April.
With deep spiritual closeness to all brothers and sisters in the faith living in
China, the Commission recognized the gifts of fidelity and dedication which the
Lord has given to his Church throughout the past year.
The participants examined the theme of the formation of the lay faithful, in
view also of the "Year of Faith" which the Holy Father has announced will be
held from 11 October 2012 to 24 November 2013. The words of the Gospel, "And
Jesus increased in wisdom and in stature and in favour with God and man" (Lk
2:52), set out the task to which the Catholic lay faithful in China are called.
In the first place, they must enter ever more deeply into the life of the
Church, nourished by doctrine, conscious of their being part of the Catholic
Church, and consistent with the requirements of life in Christ, which
necessitates hearing the word of God with faith. From this perspective, a
profound knowledge of the Catechism of the Catholic Church will be a
particularly important aid for them.
In the second place, lay Catholics are called to take part in civic life and in
the world of work, offering their own contribution with full responsibility: by
loving life and respecting it from conception until natural death; by loving the
family, promoting values which are also proper to traditional Chinese culture;
by loving their country as honest citizens concerned for the common good. As an
ancient Chinese sage put it, "the way of great learning consists in illustrating
noble virtues, in renewing and staying close to people, and in reaching the
supreme good."
Thirdly, the lay faithful in China must grow in grace before God and men, by
nourishing and perfecting their own spiritual life as active members of the
parish community and by involving themselves in the apostolate, also with the
help of associations and Church movements which foster their ongoing formation.
In this regard, the Commission noted with joy that the proclamation of the
Gospel by Catholic communities, which are sometimes poor and without material
resources, encourages many adults to request baptism every year. It was thus
emphasized that the Dioceses in China should promote a serious catechumenate,
adopt the Rite of Christian Initiation of Adults, and care for their formation
after Baptism as well. Pastors, both Bishops and priests, should make every
effort to consolidate the lay faithful in their knowledge of the teachings of
the Second Vatican Council, and in particular of ecclesiology and the social
doctrine of the Church. Moreover, it will be useful to dedicate special
solicitude to the preparation of pastoral workers dedicated to evangelization,
catechesis and works of charity. The integral formation of lay Catholics, above
all in those places where rapid social evolution and significant economic
development are occurring, is part of a commitment to make the local Church
vibrant and thriving. Finally, an adequate response to the phenomenon of
internal migration and urbanization is to be hoped for.
Practical indications, which the Holy See has proposed and will propose to the
universal Church for a fruitful celebration of the "Year of Faith", will
undoubtedly be heeded with enthusiasm and with a creative spirit also in China.
These suggestions will stimulate the Catholic community to find adequate
initiatives to put into practice what Pope Benedict XVI has written regarding
the lay faithful and the family in his Letter of 27 May 2007 to the Catholic
Church in the People’s Republic of China (cf. Letter to the Bishops, Priests,
Consecrated Persons and Lay Faithful of the Catholic Church in the People’s
Republic of China, 15-16).
The lay faithful, therefore, are called to participate with apostolic zeal in
the evangelization of the Chinese people. By virtue of their baptism and
confirmation, they receive from Christ the grace and the task to build up the
Church (cf. Eph 4:1-16).
In the course of the Meeting, attention then focussed on the Pastors, in
particular on Bishops and priests who are detained or who are suffering unjust
limitations on the performance of their mission. Admiration was expressed for
the strength of their faith and for their union with the Holy Father. They need
the Church’s prayer in a special way so as to face their difficulties with
serenity and in fidelity to Christ.
The Church needs good Bishops. They are a gift of God to his people, for the
benefit of whom they exercise the office of teaching, sanctifying and governing.
They are also called to provide reasons for life and hope to all whom they meet.
They receive from Christ, through the Church, their task and authority, which
they exercise in union with the Roman Pontiff and with all the Bishops
throughout the world.
Concerning the particular situation of the Church in China, it was noted that
the claim of the entities, called "One Association and One Conference", to place
themselves above the Bishops and to guide the life of the ecclesial community,
persists. In this regard, the instructions given in the Letter of Pope Benedict
XVI (cf. Letter to the Bishops, Priests, Consecrated Persons and Lay Faithful of
the Catholic Church in the People’s Republic of China, 7), remain current and
provide direction. It is important to observe them so that the face of the
Church may shine forth with clarity in the midst of the noble Chinese people.
This clarity has been obfuscated by those clerics who have illegitimately
received episcopal ordination and by those illegitimate Bishops who have carried
out acts of jurisdiction or who have administered the Sacraments. In so doing,
they usurp a power which the Church has not conferred upon them. In recent days,
some of them have participated in episcopal ordinations which were authorized by
the Church. The behaviour of these Bishops, in addition to aggravating their
canonical status, has disturbed the faithful and often has violated the
consciences of the priests and lay faithful who were involved.
Furthermore, this clarity has been obfuscated by legitimate Bishops who have
participated in illegitimate episcopal ordinations. Many of these Bishops have
since clarified their position and have requested pardon; the Holy Father has
benevolently forgiven them. Others, however, who also took part in these
illegitimate ordinations, have not yet made this clarification, and thus are
encouraged to do so as soon as possible.
The participants in the Plenary Meeting follow these painful events with
attention and in a spirit of charity. Though they are aware of the particular
difficulties of the present situation, they recall that evangelization cannot be
achieved by sacrificing essential elements of the Catholic faith and discipline.
Obedience to Christ and to the Successor of Peter is the presupposition of every
true renewal and this applies to every category within the People of God. Lay
people themselves are sensitive to the clear ecclesial fidelity of their own
Pastors.
With regard to priests, consecrated persons and seminarians, the Commission
reflected once again on the importance of their formation, rejoicing in the
sincere and praiseworthy commitment to provide not only suitable programmes of
human, intellectual, spiritual and pastoral formation for the seminarians, but
also times of ongoing formation for priests. In addition, appreciative mention
was made of the initiatives which are being undertaken by various female
religious institutes to coordinate formation activities for consecrated persons.
It was noted, on the other hand, that the number of vocations to the priestly
and religious life has noticeably declined in recent years. The challenges of
the situation impel the faithful to invoke the Lord of the harvest and to
strengthen the awareness that each priest and woman religious, faithful and
luminous in their evangelical witness, are the primary sign still capable of
encouraging today’s young men and women to follow Christ with undivided heart.
Finally, the Commission recalls that this upcoming 24 May, the liturgical
memorial of the "Blessed Virgin Mary, Help of Christians" and the Day of Prayer
for the Church in China, will provide a particularly auspicious opportunity for
the entire Church to ask for energy and consolation, mercy and courage, for the
Catholic community in China.
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Letter to Priests From Clergy Congregation
"We have accepted the invitation to 'sanctify ourselves' and to become
'ministers of sanctification' for our brothers"
VATICAN CITY, APRIL 26, 2012 - Leading up to the World Day of Prayer for the
Sanctification of the Clergy, held on the feast of the Sacred Heart of Jesus
(this year, June 15), the Congregation for Clergy has written a letter to
priests. It is signed by Cardinal Maura Piacenza, the prefect, and Archbishop
Celso Morga Iruzubieta, secretary.
* * *
Dear Priests,
on the forthcoming solemnity of the Sacred Heart of Jesus (June 15, 2012), as
usual, we shall celebrate World Day of Prayer for the Sanctification of the
Clergy. The expression found in Scripture “This is the will of God: your
holiness!” (1 Thess 4:3), though addressed to all Christians, refers to us
priests in particular, for we have accepted the invitation to “sanctify
ourselves” and to become “ministers of sanctification” for our brothers. In our
case, this “will of God” is, so to speak, doubled and multiplied to infinity,
and we must obey it in everything we do. This is our wonderful destiny: we
cannot be sanctified without working on the holiness of our brothers, and we
cannot work on the holiness of our brothers unless we have first worked on and
continue to work on our own holiness.
Ushering the Church into the new millennium, Blessed John Paul II reminded us
that this “ideal of perfection”, which must be offered to everyone, is normal
indeed: “To ask catechumens: ‘Do you wish to receive Baptism?’ means at the same
time to ask them: ‘Do you wish to become holy?’”[1]
On the day of our Priestly Ordination the same baptismal question surely
resounded in our heart, calling for a personal answer; but it was also entrusted
to us so that we might address it to the faithful, cherishing its beauty and
preciousness. This does not mean that we are not aware of our personal
shortcomings, or of the faults committed by some who have brought shame upon the
priesthood before the world. Ten years later – considering that the situation
has grown ever more serious – we must let the words pronounced by John Paul II
on Holy Thursday of 2002 resound in our heart with greater strength and urgency:
“At this time too, as priests we are personally and profoundly afflicted by the
sins of some of our brothers who have betrayed the grace of Ordination in
succumbing even to the most grievous forms of the mysterium iniquitatis at work
in the world. Grave scandal is caused, with the result that a dark shadow of
suspicion is cast over all the other fine priests who perform their ministry
with honesty and integrity and often with heroic self-sacrifice. As the Church
shows her concern for the victims and strives to respond in truth and justice to
each of these painful situations, all of us – conscious of human weakness, but
trusting in the healing power of divine grace – are called to embrace the
‘mysterium Crucis’ and to commit ourselves more fully to the search for
holiness. We must beg God in his Providence to prompt a wholehearted reawakening
of those ideals of total self giving to Christ which are the very foundation of
the priestly ministry. ”[2]
As ministers of God’s mercy, we know that the search for holiness can always
begin again through repentance and forgiveness. But we also feel the need to ask
for it, as individual priests, on behalf of all priests and for all priests.[3]
Our faith is further strengthened by the Church’s invitation to cross the Porta
fidei again, accompanying all of our faithful. As we know, this is the title of
the Apostolic Letter with which the Holy Father Benedict XVI called the Year of
Faith that will begin on October 12, 2012.
It may be useful to reflect on the circumstances of this invitation. It takes
place on the fiftieth anniversary of the opening of the Second Vatican
Ecumenical Council (October 11, 1962) and on the twentieth anniversary of the
publication of the Catechism of the Catholic Church (October 11, 1992).
Furthermore, the General Assembly of the Synod of Bishops will be held in
October 2012, and its theme will be “The new evangelization for the transmission
of the Christian faith.”
We will therefore be expected to work in depth on each of these “chapters”:
– on II Vatican Council, so that it may be accepted once again as “the great
grace bestowed on the Church in the twentieth century ”: “a sure compass by
which to take our bearings in the century now beginning ”, “increasingly
powerful for the ever necessary renewal of the Church”[4];
– on the Catechism of the Catholic Church, that it may be truly accepted and
used as “a valid and legitimate instrument for ecclesial communion and a sure
norm for teaching the faith”[5];
– on the preparation of the next Synod of Bishops in order that it may truly be
“a good opportunity to usher the whole Church into a time of particular
reflection and rediscovery of the faith.”[6]
For the time being – as an introduction to this work – we can meditate briefly
on this indication provided by the Pope, towards which everything converges: “It
is the love of Christ that fills our hearts and impels us to evangelize. Today
as in the past, he sends us through the highways of the world to proclaim his
Gospel to all the peoples of the earth (cf. Mt 28:19). Through his love, Jesus
Christ attracts to himself the people of every generation: in every age he
convokes the Church, entrusting her with the proclamation of the Gospel by a
mandate that is ever new. Today too, there is a need for stronger ecclesial
commitment to new evangelization in order to rediscover the joy of believing and
the enthusiasm for communicating the faith.”[7]
“The people of every generation”, “all the peoples of the earth”, “new
evangelization”: before such a universal horizon, we priests must ask ourselves
how and where such statements can come together and stand. So we can begin by
recalling that the Catechism of the Catholic Church itself begins with a
universal outlook, recognizing “Man’s ‘capacity’ for God”[8]; but it does so
choosing – as its first quotation – the following text of the Second Vatican
Ecumenical Council: “The root reason (“eximia ratio”) for human dignity lies in
man's call to communion with God. From the very circumstance of his origin man
is already invited to converse with God. For man would not exist were he not
created by Gods love (“ex amore”), and constantly preserved by it (“ex amore”);
and he cannot live fully according to truth unless he freely acknowledges that
love and devotes himself to His Creator. Still, many of our contemporaries have
never recognized this intimate and vital link with God, or have explicitly
rejected it.” (“hanc intimam ac vitalem coniunctionem cum Deo”)[9].
How could we forget that, with the text quoted above – and in the richness of
the wording chosen – the Conciliar Fathers intended to speak directly to
atheists, upholding the immense dignity of the vocation from which they had
departed? And they did so with the same words used to describe the Christian
experience, at the peak of its mystic intensity! The Apostolic Letter Porta
Fidei also begins stating that it “ushers us into the life of communion with
God”, which means that it allows us to become directly immersed in the central
mystery of the faith we are called to profess: “To profess faith in the Trinity
– Father, Son and Holy Spirit – is to believe in one God who is Love ” (ibid. n.
1).
All this must resound in a special way in our heart and in our mind, making us
aware of what is the greatest tragedy of our times. Christianized nations are no
longer tempted to surrender to a general sort of atheism (as they were in the
past) which results from having forgotten the beauty and warmth of the
Trinitarian Revelation. Today it is especially priests, in their daily worship
and ministry, who must refer everything to the Trinitarian Communion: only by
starting from it and by immersing oneself in it can the faithful really discover
the face of the Son of God and of His contemporariness, and really reach the
heart of every man and the homeland they are all called to. Only this way can us
priests restore contemporary man’s dignity, the sense of human relationships and
social life, and the purpose of the whole of creation. “Believing in only One
God who is love ”: no new evangelization will really be possible unless us
Christians are able to surprise and move the world again by proclaiming the
Nature of Our God who is Love, in the Three Divine Persons that express it and
that involve us in their own life.
Today’s world, with its ever more painful and preoccupying lacerations, needs
God- The Trinity, and the Church has the task to proclaim Him. In order to
fulfil this task, the Church must remain indissolubly embraced with Christ and
never part from Him; it needs Saints who dwell “in the heart of Jesus” and are
happy witnesses of God’s Trinitarian Love. And in order to serve the Church and
the World, Priests need to be Saints!
From the Vatican, March 26, 2012 Solemnity of the Annunciation of the B.V.
Mauro Card. Piacenza, Prefect
Celso Morga Iruzubieta, Tit. Archbishop of Alba Marittima, Secretary
--- --- ---
Notes
[1] Apostolic Letter Novo millennio ineunte, n. 31.
[2] JOHN PAUL II, Letter to Priests on Holy Thursday 2002.
[3] CONGREGATION FOR THE CLERGY, The priest, minister of Divine Mercy. An aid
for confessors and spiritual directors, 9 March 2011, 14-18; 74-76; 110-116 (the
priest as penitent and spiritual disciple ).
[4] Cfr. Porta fidei, n.5.
[5] Cfr. Ibid., n. 11.
[6] Ibid., n. 5.
[7] Ibid., n. 7.
[8] Section One. Chapter I.
[9] Gaudium et Spes, n. 19 and Catechism of the Catholic Church n. 27.
----------------------------------------------------------
Prayer for the Church and for Priests
"O Lord, shatter and bring to naught all that might tarnish the sanctity of
Priests"
VATICAN CITY, APRIL 26, 2012 - Leading up to the World Day of Prayer for the
Sanctification of the Clergy, held on the feast of the Sacred Heart of Jesus
(this year, June 15), the Congregation for Clergy has released this prayer for
the Church and for priests. The prayer accompanied a letter from the prefect and
secretary of the congregation.
* * *
PRAYER FOR THE HOLY CHURCH AND FOR PRIESTS
O my Jesus, I beg You on behalf of the whole Church:
Grant it love and the light of Your Spirit,
and give power to the words of Priests
so that hardened hearts might be brought to repentance and return to You, O
Lord.
Lord, give us holy Priests;
You yourself maintain them in holiness.
O Divine and Great High Priest,
may the power of Your mercy
accompany them everywhere and protect them
from the devil's traps and snares
which are continually being set for the soul of Priests.
May the power of Your mercy,
O Lord, shatter and bring to naught
all that might tarnish the sanctity of Priests,
for You can do all things.
My beloved Jesus,
I pray to you for the triumph of the Church,
that you may bless the Holy Father and all the clergy;
I beg you to grant the grace of conversion
to sinners whose hearts have been hardened by sin,
and a special blessing and light to priests,
to whom I shall confess for all of my life.
(Saint Faustina Kowalska)
Readings for Reflection for Priests
VATICAN CITY, APRIL 26, 2012 - Leading up to the World Day of Prayer for the
Sanctification of the Clergy, held on the feast of the Sacred Heart of Jesus
(this year, June 15), the Congregation for Clergy has released this selection of
readings for reflection or for celebrations. The reading list accompanied a
letter from the prefect and secretary of the congregation.
* * *
BIBLE READINGS
From John’s Gospel, 15:14-17
From Luke’s Gospel, 22:14-27
From John’s Gospel, 20:19-23
From the Letter to the Hebrews, 5:1-10
PATRISTIC READINGS
St. John Chrysostom, On the Priesthood, III, 4-5; 6.
Origen, Homilies on Leviticus, 7, 5.
READINGS FROM THE MAGISTERIUM
Gaudium et Spes, n. 19 and Catechism of the Catholic Church, n. 27.
John Paul II, Letter to Priests for Holy Thursday, 2001.
Benedict XVI, Homily of Holy Thursday, April 13, 2006.
READINGS FROM THE WRITINGS OF THE SAINTS
St. Gregory the Great, Dialogues, 4, 59.
St. Catherine of Siena, The Dialogue of Divine Providence, Ch. 116; cfr. Sl 104,
15.
St. Therese of Lisieux, Ms A 56r; LT 108; LT 122; LT 101; Pr n. 8.
Blessed Charles de Foucauld, Ecrits Spirituels, pp. 69-70.
St. Teresa Benedicta of the Cross (Edith Stein), WS, 23.
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Vatican Message for Today's World Autism
Day
"To Share in Solidarity and Prayer in Their Journey of Suffering"
VATICAN CITY, APRIL 2, 2012 - Message of Archbishop Zygmunt Zimowski, president
of the Pontifical Council for Health Care Workers, for the Fifth World Autism
Day, marked today.
* * *
An Appeal for Sensitivity and Supportive Solidarity Towards Autistic People and
their Families
On the occasion of the Fifth World Autism Day, the Church intends to express her
nearness to those who are burdened by the weight of this profound suffering. In
large measure still to be explored, autistic spectrum disorders constitute,
indeed, for those who are affected by them, a grave alteration of behaviour, of
verbal and non-verbal communication, and of social integration, with a
wide-ranging effect on the normal development and evolution of the personality.
In this pathological movement of self-envelopment and closure to the other and
the external world, the Church sees as impelling the task of placing herself at
the side of these people – children and young people in particular – and their
families, if not to breakdown these barriers of silence then at least to share
in solidarity and prayer in their journey of suffering. Indeed, this suffering,
at times, also acquires features of frustration and resignation, not least
because of the still scarce therapeutic results. These frustrations are to be
seen, in particular, in families which, although they look after these children
with loving care, experience repercussions as regards the quality of their own
lives, and are often, in their turn, led to be closed up in an isolation that
marginalises and wounds.
The Church and all people of good will thus feel committed to being ‘travelling
companions’ with those who live this eloquent silence, which calls upon our
sensitivity towards the suffering of others, following the emblematic example
portrayed in the gospel parable of the Good Samaritan (cf. Lk 10:29-37). To bend
down before the sufferings of others, in addition, becomes more incisive this
year, given that this World Day is taking pace during Holy Week, which draws us
near to the suffering, the death and the resurrection of the Lord Jesus Christ.
Being moved, together with prayer, is often in such a situation – as in the case
of people with autistic disturbances – if not the only, then at least one of,
the principal expressions of love and our solidarity. Here the words of the
Blessed John Paul II have not lost their importance: ‘The Church, as my
venerable Predecessor Paul VI liked to say, is “a love that seeks out”. How I
would like you all to feel welcomed and embraced in her love!’ (Address on the
Occasion of the Jubilee of the Disabled, December 2000, n. 3). The Church thus
feels the commitment really to become increasingly the house of the Father where
everyone can find the fullness of human and divine love.
The warmth of this embrace is evident in the devotion of so many families and
communities, and of very many health-care workers, educators, professionals and
volunteers, to whom goes all of our esteem and gratitude. However, this does not
remove the fact that in addition to cultivating constantly, and expressing, this
sensitivity of the heart and communion in prayer, the scientific world and
health-care policies must also be encouraged to engage in and, where necessary,
increase, diagnostic, therapeutic and rehabilitative pathways that can address a
pathology which affects more people in numerical terms than could have been
imagined only a few years ago. To encourage and sustain, in the supportive
action of the world of schools, voluntary work and associations, these efforts
is a duty, not least to discover and bring out that dignity which even the
gravest and most devastating disability does not eliminate and which always
fills us with hope. Not ephemeral and fleeting hope but hope which in every
circumstance nourishes the heart of those who have been redeemed by the glorious
Cross of Christ: ‘Through him we have become certain of God, a God who is not a
remote “first cause” of the world, because his only-begotten Son has become man
and of him everyone can say: “I live by faith in the Son of God, who loved me
and gave himself for me” (Gal 2:20)’ (Benedict XVI, Encyclical Letter Spe salvi,
n. 26).
This is our God, who knows tenderness and uses mercy, who always keeps us in His
gaze, because He has written us on the palms of His hands (cf. Is 49:16). To His
loving hands, through the intercession of Mary, Mother of the Church, we entrust
the lives of so many of our autistic brothers and sisters and their families
who, although enveloped in the mystery of silence because of a grave
psychological disturbance, are never alone, inasmuch as they are passionately
loved by God and, in Him, by the community of those whose faith commits them to
becoming a living and transparent sign of the presence of the Resurrected Christ
in the world.
On the occasion of Easter, I wish everyone all the good and joy in the Risen
Lord. Hallelujah!
The Vatican, 2 April 2012
----------------------------------------------------------
NOTE CONCERNING THE RESULTS OF THE APOSTOLIC
VISIT TO IRELAND
Vatican City, 20 March 2012 (VIS) - Given below is a note released this morning
by the Holy See Press Office concerning the summary of the findings of the
Apostolic Visitation in Ireland. It is, the English-language text reads, "a
synthesis of the results of the Visitations to the four archdioceses, to
religious institutes and to the Irish seminaries. It has been approved by the
offices which conducted the Visitation and it also contains some further
observations from the Holy See, in addition to those that the individual
dicasteries communicated to the leaders of the respective archdioceses or
institutes.
"There follows a list of some of the principal elements contained in the
summary:
"(a) The Holy See reiterates the sense of dismay expressed by Pope Benedict XVI
in his Letter to the Catholics of Ireland and the closeness that he has often
manifested towards the victims of these sinful and criminal acts committed by
priests and religious.
"(b) The Visitation, which was pastoral in nature, was able on the one hand to
acknowledge the seriousness of the shortcomings that gave rise, in the past, not
least on the part of various bishops and religious superiors, to an inadequate
understanding of and reaction to the terrible phenomenon of the abuse of minors.
On the other hand, it is clearly pointed out that, beginning in the 1990s,
decisive progress has been made, leading to a greater awareness of the problem
and profound changes in the way of addressing it. It is recommended that bishops
and religious superiors keep up their commitment to welcoming and supporting
victims of abuse.
"(c) The guidelines contained in the 2008 document Safeguarding Children (which
supersedes earlier documents) envisage: far-reaching involvement of the lay
faithful and of ecclesiastical structures in the work of prevention and
formation, close cooperation with civil authorities in swift reporting of
accusations, and constant reference to the Congregation for the Doctrine of the
Faith in matters that pertain to its competence. These norms have proved to be
an effective instrument for handling accusations of abuse and for increasing the
awareness of the entire Christian community in the area of child protection. The
Guidelines are to be further updated on the basis of the Circular Letter
published by the Congregation for the Doctrine of the Faith on 3 May 2011, and
periodically reviewed.
"(d) The work of the National Board for Safeguarding Children is thorough and
far-reaching. Of particular value is its auditing of the implementation of the
guidelines in individual dioceses and religious institutes. It is recommended
that this auditing process be extended as soon as possible to all the dioceses
and religious institutes and that it be regularly repeated.
"(e) On the basis of the recently published document Interim Guidance, bishops
and religious superiors, in cooperation with the National Board, will have to
formulate norms for handling cases of priests or religious who have been
accused, but in whose case the Director of Public Prosecutions has decided not
to proceed. Similarly, norms should be established for facilitating the return
to ministry of falsely accused priests, and for ensuring that proper pastoral
attention is given to priests or religious who are found guilty of abuse of
minors.
"(f) The Visitation to the seminaries was able to appreciate the commitment of
the formators and the seminarians, and the attention given to intellectual,
human and spiritual formation. In the seminaries, clear child protection norms
are in place, with a broad understanding of all that this involves for the life
of the Church. In order to improve the quality of the formation, it has been
recommended, among other things, to ensure that it is rooted in authentic
priestly identity, to reinforce the structures of episcopal governance over the
seminaries, to introduce more consistent admissions criteria, to ensure that the
seminarians are housed in buildings reserved for their exclusive use, and to
include in the academic programme in-depth formation on matters of child
protection.
"(g) Each religious institute is invited to design a three-year programme for
focusing anew on the founding charism and on the fundamental sources, developing
adequate means for revitalising individual communities in the areas of prayer,
community life and apostolic mission. The institutes are invited to develop a
collaborative ministerial outreach towards those who suffer the consequences of
abuse.
"(h) The Visitation recognised that the painful events of recent years have also
opened many wounds within the Catholic community. On the other hand, this time
of trial has also brought to light the continuing vitality of the Irish people’s
faith. Among the signs of hope are the dedication with which many bishops,
priests and religious live out their vocation, the human and spiritual bonds
that many of them have observed among the lay faithful at a time of crisis, the
deep faith of many men and women and a remarkable level of involvement among
priests, religious and lay faithful in the structures of child protection. In
this context, a renewed call to communion is made - communion among the bishops
themselves and with the Successor of Peter, communion between bishops and
priests, between pastors and laypersons, between diocesan structures and
communities of consecrated life.
"(i) Finally, certain pastoral priorities are mentioned which may help to guide
renewal: formation in the content of the faith, a new appreciation of the
commitment of the laity, the role of teachers of religion, openness to the
contribution offered by movements and associations, and fidelity to the
teachings of the Magisterium. It is stated, moreover, that the Holy See and the
Irish bishops have already initiated a joint reflection on the present
configuration of dioceses in Ireland, with a view to adapting diocesan
structures to make them better suited to the present-day mission of the Church
in Ireland".
------------------------------------------------------------
THE COURTYARD OF THE GENTILES AND THE CULTURE OF LEGALITY
Vatican City, 20 March 2012 (VIS) - A press conference was held this morning in
the Holy See Press Office to present the arrival in Palermo of the "Courtyard of
the Gentiles", an initiative of the Pontifical Council for Culture which has the
aim of promoting dialogue between believers and non-believers on the great
issues facing the modern world. The event will take place in Palermo, Italy, on
29 and 30 March and have as its theme "The Culture of Legality and
Multi-Religious Society".
Participating in today's press conference were Cardinal Gianfranco Ravasi,
president of the Pontifical Council for Culture; Bishop Antonino Raspanti of
Acireale; Bishop Carmelo Cuttitta, auxiliary and vicar general of Palermo;
Giusto Sciacchitano, anti-Mafia prosecutor, and Fr. Jean-Marie Laurent Mazas
F.S.J., executive director of the Courtyard of the Gentiles.
Following Bologna, Paris, Bucharest, Florence, Rome and Tirana, the Courtyard of
the Gentiles is moving to Sicily where, according to a note released by the Holy
See Press Office, believers and non believers face "a crucial challenge:
responding with a culture of dialogue and legality, rooted in the great
multi-religious and multi-cultural tradition of Sicily, to the non-culture of
organised crime, and opening bridges of dialogue with the reawakening which is
stirring Arab society on the south-eastern shore of the Mediterranean. Palermo
is the ideal place to do this, because of its dual nature as the historical
meeting point of cultures and religions, and as the original 'cradle' of the
Mafia while at the same time being symbolic of the struggle against the Mafia
(it was there that the United Nations Convention against Transnational Organised
Crime was signed in 2000).
The event will begin in the cathedral of Monreale on 29 March with a talk by
Cardinal Ravasi on "Society, Culture and Faith". "The presence of the
'Courtyard' in Sicily", Cardinal Ravasi has declared, "is an expression of the
desire to officially relaunch the Church’s commitment against illegality and any
degeneration of the law". On 30 March the "Courtyard" will move on to the
University of Palermo where philosophers, religious, jurists, historians and
intellectuals will discuss "divine law and human justice", "religion and human
rights", "pluralism and universalism" and "religions and public space". Speakers
will include Cardinal Jean-Louis Tauran, the philosopher Remi Brague and the
historian of the Mafia Salvatore Lupo. That evening in the cathedral of Palermo,
Cardinal Ravasi, anti-Mafia prosecutor Piero Grasso, young people of the
anti-Mafia association "Addiopizzo" and Cardinal Paolo Romeo, archbishop of
Palermo will participate in an open meeting with citizens of Sicily to reaffirm
the popular and everyday character of the commitment to dialogue and legality.
Other aspects of the initiative include a "Narrative Courtyard" for university
students, to be held on 29 March in the Palermo branch of LUMSA University, and
a "Courtyard of Children" for local boys and girls, to be held in front of
Palermo cathedral on the evening of 30 March.
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Holy See's Address to UN on Arms Trade Treaty
The Treaty Should Aim for the "Disarming of the International Illicit Market"
NEW YORK, FEB. 17, 2012 - Here is the text of the address delivered Monday by
Archbishop Francis Chullikatt, the Holy See's permanent observer at the United
Nations, to the committee for the U.N. Conference on the Arms Trade Treaty.
* * *
Mr. Chairman,
It pleases me to express to you at the outset the full collaboration of my
delegation for a productive outcome to the efforts of the last session of the
Preparatory Committee for the United Nations Conference on the Arms Trade Treaty
(ATT).
With other States and the various actors of the international community, the
Holy See shares the view that the principal objective of the Treaty should not
be merely the regulation of the conventional arms trade but should be, above
all, the disarming of the international illicit market.
An unregulated and non-transparent arms trade due to the absence on the
international level of effective monitoring systems causes a series of
humanitarian consequences: integral human development is retarded, the risk of
instability and conflict is heightened, the process of peace is placed at risk
and the spread of a culture of violence and criminality is facilitated.
Responsible action, shared by all the members of the international community, is
necessary to resolve such problematic realities. This includes States and
international organisations, NGOs and the private sector. Such responsible
action has become ever more urgent "in order to promote the establishment and
maintenance of international peace and security with the least diversion for
armaments of the world’s human and economic resources" (cfr. Art. 26 of the UN
Charter).
Moreover, arms cannot simply be compared with other goods exchanged in global or
domestic markets. The quest for a world more respectful of the dignity of human
person and the value of human life must be the founding principle of the ATT.
Viewed from this perspective, the international community requires a strong,
effective and credible legal instrument that is capable of regulating and
improving transparency in the trade of conventional arms and munitions,
including the trading and licensing of technologies for their production.
In order to guarantee this, my delegation is of the view that it is necessary to
take into consideration five aspects:
1. The scope of the ATT should be broad, comprising not solely the 7 categories
of arms which the U.N. Register of Conventional Arms considers, but also small
arms and light weapons, together with their relevant munitions, which enter the
illict market often with greater ease and give rise to a series of humanitarian
problems.
2 The criteria for application of the Treaty must maintain reference to human
rights, humanitarian law and development. These are the three areas in which the
impact of the illicit market in arms is particularly pernicious. Certainly, it
will be necessary to find terminology which limits subjective possibilities open
to political abuse, and which will facilitate the ascertainment of modalities
for application of such criteria.
3 The capacity for the success of the Treaty will depend also on its ability to
promote and reinforce international co-operation and assistance between States.
This encompasses basic elements for improving relationships of trust between
States as well as facilitating a correct implementation even on the part of
States without sufficient capacity to assemble and maintain data, prepare
Reports, and improve transparency in the arms trade, all of central importance
for the effectiveness of the Treaty.
4. Provisions relating to assistance for victims must be maintained, and if
possible, strengthened, giving attention also to the prevention of illicit arms
proliferation, by reducing the demand for arms which often feeds the illicit
market. It seems opportune, from this perspective, then, to introduce references
in the Treaty to educative processes and public awareness programmes – involving
all sectors of society, including religious organisations – that are aimed at
promoting a culture of peace.
5. Mechanisms for treaty review and updating need to be strong and credible,
capable of quickly incorporating new developments in the subject matter of the
ATT, which must remain open to future technological developments.
Mr. Chairman,
The Holy See is convinced that the Arms Trade Treaty can provide an important
contribution to the promotion of a true culture of peace through responsible
cooperation between States, in partnership with the arms industry and in
solidarity with civil society. Viewed in this light, current efforts to adopt a
strong and effective ATT could represent a meaningful sign of the political will
of nations and governments to ensure peace, justice, stability and prosperity in
the world.
Thank you, Mr. Chairman.
------------------------------------------------------------------
Vatican Message for World Leprosy Day
Seeking the Transformation of Leprosy From a Threat to a Memory
VATICAN CITY, JAN. 27, 2012 - Here is a message from Archbishop Zygmunt Zimowski,
president of the Pontifical Council for Health Care Ministry, for the 59th World
Leprosy Day, which will be marked Sunday.
The message is titled: "In the Fight Against Hansen's Disease the Commitment of
All Men of Good Will in Required."
* * *
People treated for, and cured of, leprosy can, and must, express all of the
riches of their dignity and spirituality, as well as full solidarity towards
others, above all those who have been equally afflicted and have been marked
indelibly by this infection! All the forces involved in the fight against
Hansen’s disease must at the same time continue their work tenaciously so that
the successes that have been obtained are made definitive and always improved,
reducing as much as possible relapses and new cases.
Mycobacterium Leprae, in fact, has not as yet been eradicated, even though the
official number of new cases of the infection continues to decrease and at the
present time are about 200,000, according to the estimates of the World Health
Organisation for the years 2010-2011. In addition to supporting the free
distribution of those drugs and medicines that are required, one should,
therefore, further promote speedy diagnosis and perseverance in receiving
therapies. It is of fundamental importance, furthermore, that the work directed
towards sensitising and training communities and families that run the risk of
contagion be strengthened.
The gospel phrase ‘Stand and go; your faith has saved you’ (Lk 17:19), chosen by
the Holy Father Benedict XVI as the theme for the twentieth World Day of the
Sick which will be held on 11 February of this year throughout the world,
constitutes an exploration and a call that touches in a particular way those who
have been afflicted by this infection; in this passage from St. Luke, indeed, we
are told about ten lepers who were healed by Jesus, readmitted to the community
and reintegrated into the social and occupational fabric.
As is emphasised by the Holy Father in his Message for this year, ‘help us to
become aware of the importance of faith for those who, burdened by suffering and
illness, draw near to the Lord. In their encounter with him they can truly
experience that he who believes is never alone! God, indeed, in his Son, does
not abandon us to our anguish and sufferings, but is close to us, helps us to
bear them, and wishes to heal us in the depths of our hearts (cf. Mk 2:1-12).
The faith of the lone leper who, on seeing that he was healed, full of amazement
and joy, and unlike the others, immediately went back to Jesus to express his
gratitude, enables us to perceive that reacquired health is a sign of something
more precious than mere physical healing, it is a sign of the salvation that God
gives us through Christ; it finds expression in the words of Jesus: your faith
has saved you. He who in suffering and illness prays to the Lord is certain that
God's love will never abandon him, and also that the love of the Church, the
extension in time of the Lord's saving work, will never fail’.
This love, which is also expressed through individual action and through Church
institutions and volunteer organisations, amongst which the Raoul Follereau
Foundation and the Sovereign Order of the Knights of Malta, as well as the
successes that have been obtained hitherto in terms of a strong reduction in the
number of people infected by this disease, certainly do not exempt governments
and international organisations from increasing the attention they pay to, and
their work to combat, the spread of leprosy, or from their responsibilities as
regards prevention, in educational and hygiene/health-care terms, and the
‘readmission’ of people who have been cured, as well as support for all the
victims of infection.
On the other hand, those who have been cured and have followed the difficult
pathway of social reintegration can communicate their gratitude in a practical
way as well, becoming themselves witnesses, contributing to the dissemination of
the criteria of prevention and the swift identification of this disease, as well
as providing moral support for those people who have been infected; and, where
possible, in addition, cooperating with institutions and ad hoc initiatives so
that the necessary therapies are completed and then followed by the social
reintegration of those who have been cured. Those who have attained a cure can
in this way communicate all their interior riches and experience and at the same
time, in helping their neighbour, all their dignity and profundity as people
touched by suffering and involved in working for the health of the community to
which they belong.
This will amount to a further and relevant contribution to progress in the fight
against Hansen’s disease which for millennia has constituted a terrible scourge
and involved automatic exclusion from society. Indeed, only the involvement of
everyone – and at all levels – will allow the transformation of leprosy from
being a threat and a scourge into being a memory, however frightening, of the
past.
To Mary, Mother of Mercy and Health of the Sick, we entrust our brothers and
sisters who are afflicted by leprosy so that her maternal compassion and
nearness may accompany them always, in the daily events of life as well.
----------------------------------------------------------
Prelate's Address on the Holy See as Member
of the International Organization for Migration
"The Ethical Implications of the Current Situation Seem to Require a Renewed
Discussion"
GENEVA, Switzerland, DEC. 9, 2011 - Here is the text of an address given Monday
by Archbishop Silvano Tomasi, the Holy See's permanent observer at the U.N.
offices in Geneva, regarding the Holy See becoming a member State of the
International Organization for Migration (IOM-OIM).
The Holy See's request was accepted by the Geneva-based institution in the
course of its recent plenary. The OIM was established in 1951 and bases its
activities on the principle that humane and orderly migration benefits both
migrants and society. It has 130 member States and around 100 observers,
including States and non-governmental organizations.
* * *
Mr President,
Allow me to express a word of appreciation for the decision, just taken, to
admit the Holy See as a Member of the IOM. Around the globe, the movement of
people who are looking for work or survival from famine, conflicts and the
violation of their basic human rights continues to increase. Thus, the
responsibility of the international community to respond in an effective and
humane way becomes more evident and more urgent. As it marks its 60th
Anniversary, the International Organization for Migration (IOM) can celebrate a
record of great service to displaced people and of collaboration with States and
with civil society organizations in finding realistic solutions without
compromising on basic principles of protection and respect for human rights.
Through its membership in the Organization the Holy See intends to support this
tradition in accord with its specific nature, principles and norms. In
particular, I would like to highlight three points:
1. Rather than decreasing their numbers the present economic crisis further
complicates the life of uprooted people, and it raises a challenging question of
how to provide security, not just to States, but also to migrants. From the
perspective of this Delegation, the ethical implications of the current
situation seem to require a renewed discussion on how to prevent the deaths and
respond to the staggering trauma of people attempting to escape from their
countries across the Mediterranean, the Red Sea, the desert of Arizona, or
transit countries like Egypt and the Sinai peninsula or Indonesia toward
Australia, and the list goes on. Today the ethical dimension of population
movements should take its place along other major concerns such as their effect
on development, on national identity, on the evolution of democracy. When the
dignity of the human person and the right to life are at stake, these values
should take priority. In this difficult area of reflection and of balancing of
rights, this Delegation will try to contribute its part.
2. The experience of Catholic agencies and associations in Geneva and on the
ground worldwide, for example of the International Catholic Migration Commission
and the many national Caritas organizations, is well established and extensive.
By providing assistance to displaced people in camps and urban settings, by
coordinatinge; resettlement operations, and by devising integration programs,
these agencies and associations have gained invaluable experience and delivered
effective service that has enabled thousands of families and individuals to
start a new life and to become constructive partners in the host societies. For
this reason, operational collaboration appears an important and even necessary
way to facilitatee; the convergence of all available energies in order to help
uprooted people of all kinds through joint or delegated programs and through
regular sharing of information.
3. A third observation regards the distinct features of the services provided by
Catholic agencies and associations around the world. This response is dictated
by the needs of the person without distinction of race, colour, religious belief
or lack of it, and it embraces everyone in a truly comprehensive manner. In
fact, the deep conviction that prompts involvement and action in helping all
uprooted people is based in the belief of the unique dignity and common
belonging to the same human family of every human person, that is antecedent to
any cultural, religious, social, political or other consideration. This
disinterested service values the accompaniment of uprooted persons and combines
professional care with generous love and results in greater efficiency and long
term benefits. Thus it seems only right that public authorities acknowledge this
contribution and, in a genuine sense of democracy, make room for
conscience-based service that, in turn, becomes a guarantee of freedom for
everyone.
In conclusion, Mr. President, the participation of the Holy See as a Member of
the IOM is a commitment to collaboration and support in the common search of
solutions and assistance to people caught up in this major phenomenon of our
globalized world and in need of a friendly hand to make them protagonists of
their future and active partners in their adoptive societies and in the world.
---------------------------------------------------------------
Holy See on Main Challenges Facing the
Family of Nations
Humanitarian Emergencies, Religious Freedom, Economic Crisis and More
NEW YORK, SEPT. 30, 2011 - Here is a translation of the address given on Tuesday
by Archbishop Dominique Mamberti, the secretary for Relations with States in the
Vatican Secretariat of State, at the 66th session of the U.N. General Assembly.
* * *
Mr. President:
On behalf of the Holy See, I have the pleasure to congratulate you on your
election to the presidency of the 66th session of the UN General Assembly, and
to assure you of the full and sincere collaboration of the Holy See. My
congratulations are extended also to the Secretary General, H.E. Mr. Ban Ki-moon
who, during this period of sessions, on Jan. 1, 2012, will begin his second
mandate. I would also like to greet cordially the Delegation of Southern Sudan,
which became the 193rd member country of the Organization last July.
Mr. President:
Every year, the general debate offers the occasion to share and address the
principal questions that concern humanity in search of a better future for all.
The challenges posed to the international community are numerous and difficult.
Yet they increasingly bring to light the existing profound interdependence
within the "family of nations," which sees in the U.N. an important instrument,
despite its limitations, in the identification and implementation of solutions
to the main international problems. In this context, without wishing to be
exhaustive, my Delegation wishes to pause on the priority challenges, so that
the concept of "family of nations" will become increasingly concrete.
The first challenge is of a humanitarian order. It exhorts the whole
international community, or rather, the "family of nations," to look after its
weakest members. In certain parts of the world, such as the Horn of Africa, we
are, unfortunately, in the presence of grave and tragic humanitarian emergencies
which cause the exodus of millions of people, the majority women and children,
with a high number of victims of drought, famine and malnutrition. The Holy See
wishes to renew its appeal to the international community, expressed many times
by Pope Benedict XVI, to amplify and support humanitarian policies in those
areas and to influence concretely the different causes that increase its
vulnerability.
These humanitarian emergencies lead to stressing the need to find innovative
ways to put to work the principle of responsibility to protect, on whose
foundation lies the recognition of the unity of the human family and attention
to the innate dignity of every man and every woman. As is known, this principle
makes reference to the responsibility of the international community to
intervene in situations in which governments can no longer cope on their own or
no longer wish to comply with the first duty incumbent upon them to protect
their populations against grave violations of human rights, as well as
anticipating the consequences of humanitarian crises. If States are no longer
capable of guaranteeing this protection, the international community must
intervene with the juridical means foreseen in the United Nations Charter and by
other international instruments.
However, it must be recalled that the risk exists that the said principle might
be invoked in certain circumstances as a reason to use military force. It is
good to recall that the very use of force, in keeping with the United Nations
rules, should be a solution limited in time, a measure of real urgency which
should be accompanied and followed by a concrete commitment to pacification.
Consequently, to respond to the challenge of the "responsibility to protect," it
is necessary that there be a more profound search for the means to prevent and
to manage conflicts, exploring all the possible diplomatic avenues through
negotiation and constructive dialogue, paying attention to and encouraging the
weakest signs of dialogue or of the desire for reconciliation on the part of the
parties involved.
The responsibility to protect must be understood not only in terms of military
intervention, which should always be the last recourse, but, above all, as an
imperative for the international community to be united before the crisis and to
create agencies for correct and sincere negotiations, to support the moral force
of law, to seek the common good and to incite governments, civil society and
public opinion to identify the causes and to offer solutions to crises of all
kinds, acting in close collaboration and solidarity with the affected
populations and placing above all, the integrity and security of all the
citizens. Hence it is important that the responsibility to protect, understood
in this sense, is the criterion and motivation that underlies all the work of
the States and of the United Nations Organization to restore peace, security and
the rights of man. Moreover, the long and generally successful history of the
peacekeeping operations and the most recent initiatives of peace-building can
offer valuable experiences to conceive models to actuate the responsibility to
protect, in full respect of international law and of the legitimate interests of
all the parties involved.
Mr. President:
Respect for religious liberty is the fundamental path for peace building, the
recognition of human dignity and the safeguarding of the rights of man. This is
the second challenge, on which I would like to pause. Situations in which the
right of religious liberty is injured or denied to believers of the different
religions, are unfortunately numerous; observed is an increase of intolerance
for religious reasons, and unfortunately, one sees that Christians are at
present the religious group that suffers the greatest number of persecutions
because of their faith. The lack of respect of religious liberty is a threat to
security and peace and impedes the realization of authentic integral human
development. The particular weight of a specific religion in a nation should
never imply that citizens belonging to other confessions are discriminated
against in social life or, worse still, that violence against them is tolerated.
In this connection, it is important that a common commitment to recognize and
promote the religious liberty of every person and every community is favored by
sincere interreligious dialogue and supported by governments and international
agencies. I renew to the authorities and to religious leaders the concerned
appeal of the Holy See, so that effective measures are adopted for the
protection of religious minorities, wherever they are threatened in order that,
above all, believers of all confessions can live in security and continue making
their contribution to the society of which they are members. Thinking of the
situation in certain countries, I would like to repeat, in particular, that
Christians are citizens with the same right as others, connected to their
homeland and faithful to all their national duties. It is natural that they
should enjoy all the rights of citizenship, of liberty of conscience and
worship, of liberty in the field of teaching and education and in the use of the
media.
Moreover, there are countries in which, although great importance is given to
pluralism and tolerance, paradoxically, religion tends to be considered as a
factor foreign to modern society or considered as destabilizing, seeking through
different means to marginalize it and impeding it from influencing social life.
But how can the contribution be denied of the great religions of the world to
the development of civilization? As Pope Benedict XVI stressed, the sincere
search for God has led to greater respect of man's dignity. For example, the
Christian communities, with their patrimonies of values and principles, have
contributed strongly to individuals' and peoples' awareness of their identity
and dignity, as well as to the triumph of the institutions of the State of law
and to the affirmation of the rights of man and of his corresponding duties.
In this perspective, it is important that believers, today as yesterday, feel
free to offer their contribution to the promotion of the just regulation of
human realities, not only through a responsible commitment at the civil,
economic and political level, but also through the witness of their charity and
faith.
A third challenge on which the Holy See would like to call the attention of this
assembly concerns the prolongation of the global economic and financial crisis.
We all know that a fundamental element of the present crisis is the ethical
deficit of economic structures. Ethics is not an external element of the economy
and the economy does not have a future if it does not take into account the
moral element: in other words, the ethical dimension is fundamental to address
the economic problems. The economy not only functions through a self-regulation
of the market and much less so through agreements that are limited to reconcile
the interests of the most powerful; it has need of an ethical reason to function
at the service of man. The idea of producing resources and goods, namely, the
economy, and of managing them in a strategic way, namely political, without
trying to do good through the same actions, that is, without ethics, becomes a
naïve and cynical illusion, always fatal. In fact, every economic decision has a
moral consequence. The economy needs ethics to function correctly, not just of
any ethic, but of an ethic centered on the person and able to offer prospects to
the new generations. Economic and commercial activities oriented to development
should be able to make poverty diminish effectively and to alleviate the
sufferings of the most unprotected. In this connection, the Holy See encourages
the reinforcement of public aid to development, in keeping with the commitments
assumed at Gleneagles. And my Delegation has the hope that the discussions on
this topic, in view of the forthcoming high-level talks on the "Financing of
Development," will bring the expected results. Moreover, the Holy See has
stressed on several occasions the importance of a new and profound reflection on
the meaning of the economy and its objectives, as well as a far-sighted revision
of the global financial and commercial architecture to correct the problems of
functioning and the distortions. This revision of the international economic
rules must be integrated in the framework of the elaboration of a new global
model of development. In reality, it is exacted by the planet's ecological state
of health, and required above all by the cultural and moral crisis of man, whose
symptoms have been evident everywhere for a long time.
This reflection should also inspire the working sessions of the UN Conference on
Sustainable Development (Rio+20) of the forthcoming month of June, with the
conviction that "the human being must be the center of the concerns for
sustainable development," as it is affirmed in the first principle of the 1992
Rio Declaration on the environment and development. The sense of responsibility
and the safeguarding of the environment should be guided by the awareness of
being a "family of nations." The idea of "family" evokes immediately something
more than simply functional relations or simple convergence of interests.
By its nature a family is a community based on interdependence, on trust and
mutual aid, in sincere respect. Its full development is based not on the
supremacy of the strongest, but on attention to the weakest and marginalized,
and its responsibility is enlarged to the future generations. Respect for
development should make us more attentive to the needs of the most
underprivileged peoples; it should create a strategy in favor of a development
centered on persons, fostering solidarity and the responsibility of all,
including future generations.
This strategy must benefit from the UN Conference to analyze the Treaty on Arms
Trade, planned for 2012. Arms trade that is not regulated or transparent has
important negative repercussions. It stops integral human development, increases
the risk of conflicts, especially internal ones, and of instability, and
promotes a culture of violence and impunity, often linked to criminal
activities, such as drug trafficking, the traffic in human beings and piracy,
which are ever more serious international problems. The results of the present
process of the Treaty on Arms Trade will be a test to measure the real will of
States to assume their moral and juridical responsibility in this field. The
international community must endeavor to reach a Treaty for the Arms Trade that
is effective and applicable, conscious of the great number of people that are
affected by the illegal trade of arms and munitions, as well as of their
sufferings. In fact, the main objective of the Treaty should not only be the
regulation of the trade of conventional arms or become an obstacle of the black
market, but also and above all it should have as objective to protect human life
and build a world more respectful of human dignity.
Mr. President:
Your contribution to the building of a world more respectful of human dignity
will demonstrate the effective capacity of the UN to fulfill its mission, whose
objective is to help the "family of nations" and to pursue common objectives of
peace, security, and an integral human development for all.
The Holy See's concern is also directed to the events taking place in some
countries of North Africa and the Middle East.
I would like to renew here the appeal of the Holy Father Benedict XVI so that
all citizens, in particular young people, do everything possible to promote the
common good and to build societies in which poverty is overcome and in which
every political option is inspired in respect of the human person; societies in
which peace and concord will triumph over division, hatred and violence.
A last observation concerns the request for recognition of Palestine as a member
State of the United Nations, presented here on September 23 by the President of
the Palestinian National Authority, Mr. Mahmoud Abbas. The Holy See considers
this initiative in the perspective of the attempts to find a definitive
solution, with the support of the international community, to the question
already addressed by Resolution 181 of the United Nations General Assembly,
dated November 29, 1947. This fundamental document lays the juridical basis for
the existence of two States. One of them was already created, while the other
has yet to be constituted, despite the fact that almost sixty-four years have
passed. The Holy See is convinced that, if one wants peace, one must be able to
adopt courageous decisions. It is necessary that the competent organs of the
United Nations make a decision that helps to get underway effectively the final
objective, namely, the realization of the right of Palestinians to have their
own independent and sovereign State, and the right of Israelis to security, both
States being provided with borders that are recognized internationally.
The answer of the United Nations, whatever it is, will not be a complete
solution, and a lasting peace will only be achieved through negotiations in good
faith between Israelis and Palestinians avoiding actions or conditions that
contradict the statements of good will. Consequently, the Holy See exhorts the
parties to return to negotiations with determination and makes an urgent appeal
to the international community to increase its commitment and stimulate its
creativity and initiatives, so that a lasting peace is reached, in respect of
the rights of Israelis and Palestinians.
Thank you, Mr. President
-------------------------------------------------------
Holy See's Address at Summit on Religious
Freedom
"Hate Crimes Against Christians Are an Area of Particular Concern"
ROME, SEPT. 13, 2011 - Here is the address that Archbishop Dominique Mamberti,
secretary for Relations with States, delivered at the summit of the Organization
for Security and Co-operation in Europe, held on Monday in Rome. The OSCE was
considering discrimination against Christians.
* * *
Mr Chairman,
Your Excellencies,
Ladies and Gentlemen,
The Holy See is grateful to the OSCE Lithuanian Chairmanship, the Office for
Democratic Institutions and Human Rights (ODIHR), the Italian Government, the
City of Rome and all those who have contributed to the organization of this
meeting. The Holy See is a participating State of OSCE since its inception in
1975 and seeks to contribute vigorously to OSCE activities and projects both
through direct participation and through its Permanent Mission in Vienna. In May
of this year, the three Personal Representatives of the Chairman-in-Office for
combating intolerance and discrimination conducted their first visit to the
Vatican, an event which further highlighted the continuous cooperation between
OSCE and the Holy See.
A main reason for this Round Table Discussion is the fact that the guarantee of
religious freedom has always been, and still is, at the core of OSCE activities.
Ever since it was enshrined in the 1975 Helsinki Final Act, and reaffirmed in no
uncertain terms in subsequent documents, among which the 1989 Vienna Concluding
Document and the 1990 Document of the Copenhagen Meeting on the Human Dimension
of the then CSCE, the safeguarding of religious liberty has continued to occupy
a central place in the comprehensive approach of OSCE to security issues.
It is in this context that hate crimes against Christians are an area of
particular concern for OSCE in general, and for the Holy See in particular. In
his 2011 Message for the World Day of Peace, Pope Benedict XVI pointed out that
"at present, Christians are the religious group which suffers most from
persecution on account of its faith. Many Christians experience daily affronts
and often live in fear because of their pursuit of truth, their faith in Jesus
Christ and their heartfelt plea for respect for religious freedom. This
situation is unacceptable, since it represents an insult to God and to human
dignity; furthermore, it is a threat to security and peace, and an obstacle to
the achievement of authentic and integral human development".
One may contend, and rightly so, that most of the hate crimes against Christians
in the world occur outside the OSCE area. There are, however, warning signs even
within that area. The annual hate crime report of ODIHR provides irrefutable
proof of a growing intolerance against Christians. Ignoring this well-documented
fact sends a negative signal also to those countries that are not participating
States of our Organization. It is, therefore, important that a renewed awareness
of the problem be raised everywhere. This is why the Holy See welcomes the
Resolution of the OSCE Parliamentary Assembly adopted this year in Belgrade as
an important step towards "initiat[ing] a public debate on intolerance and
discrimination against Christians", as stated in the document. Hopefully,
concrete measures will be developed to combat intolerance against Christians as
a follow-up of this Conference.
In order to prevent hate crimes from occurring, it is essential to promote and
consolidate religious liberty, the concept of which must be clear from the
outset. In his address of January 10, 2011, to the members of the Diplomatic
Corps accredited to the Holy See, the Holy Father argued that religious liberty
is "the first of human rights, not only because it was historically the first to
be recognized but also because it touches the constitutive dimension of man, his
relation with his Creator". He also noted that today, in many regions of the
world, religious liberty is "often called into question or violated" and that
"society, its leaders and public opinion are becoming more and more aware, even
if not always in a clear way, of this grave attack on the dignity and freedom of
homo religiosus".
On the basis of such premises, it follows that religious freedom cannot be
restricted to the simple freedom of worship, although the latter is obviously an
important part of it. With due respect to the rights of all, religious freedom
includes, among others, the right to preach, educate, convert, contribute to the
political discourse and participate fully in public activities.
Nor is true religious liberty synonymous with relativism or with the post-modern
idea that religion is a marginal component of public life. Pope Benedict XVI has
often underscored the danger of a radical secularism that relegates,a priori,
all kinds of religious manifestations to the private sphere. Relativism and
secularism deny two fundamental aspects of the religious phenomenon, and hence
of the right to religious freedom, that call for respect: the transcendental and
the social dimensions of religion in which the human person seeks to be related,
according to the dictates of his conscience, to the reality, so to say, above
and around him. Religion is more than just a private opinion or Weltanschauung.
It always has an impact on society and its moral principles.
As I pointed out earlier, when we discuss denial of religious freedom and its
connection with hate crimes, normally the violent persecutions of Christian
minorities in some parts of the world come to mind. The Holy See is grateful to
OSCE and to its individual participating States which are particularly active in
denouncing the murder or imprisonment of innocent citizens that are killed or
persecuted just because they believe in Christ. On the other hand, if it is true
that the risk of hate crimes is connected to the denial of religious liberty, we
should not forget that there are serious problems even in areas of the world
where fortunately there is no violent persecution of Christians. Sadly, acts
motivated by bias against Christians are fast becoming a reality also in those
countries where they constitute a majority.
Pope Benedict referred to this phenomenon in the same speech of January last to
the Diplomatic Corps, when he said that - and I quote - "turning our gaze from
East to West, we find ourselves faced with other kinds of threats to the full
exercise of religious freedom. I think in the first place of countries which
accord great importance to pluralism and tolerance, but where religion is
increasingly being marginalized. There is a tendency to consider religion, all
religion, as something insignificant, alien or even destabilizing to modern
society, and to attempt by different means to prevent it from having any
influence on the life of society".
Of course, nobody would confuse or equate this marginalization of religion with
the actual persecution and killing of Christians in other areas of the world.
This conference, however, will no doubt help to shed light on the incidence of
hate crimes against Christians even in regions where international public
opinion would not normally expect them to happen. For hate crimes almost
invariably feed on an environment where religious freedom is not fully respected
and religion is discriminated against.
In the OSCE region, we are largely blessed with a consensus on the importance of
religious liberty. This is why it is important that we continue our conversation
on the substance of religious liberty, on its fundamental connection with the
idea of truth, and on the difference between religious freedom and relativism
that merely tolerates religion while considering it with some degree of
hostility. Again I quote from the 2011 Message for the World Day of Peace:
"Religious freedom -- the Holy Father said -- should be understood, then, not
merely as immunity from coercion, but even more fundamentally as an ability to
order one’s own choices in accordance with truth. […] A freedom which is hostile
or indifferent to God becomes self-negating and does not guarantee full respect
for others. A will which believes itself radically incapable of seeking truth
and goodness has no objective reasons or motives for acting save those imposed
by its fleeting and contingent interests; it does not have an ‘identity’ to
safeguard and build up through truly free and conscious decisions. As a result,
it cannot demand respect from other ‘wills’, which are themselves detached from
their own deepest being and thus capable of imposing other ‘reasons’ or, for
that matter, no ‘reason’ at all. The illusion that moral relativism provides the
key for peaceful coexistence is actually the origin of divisions and the denial
of the dignity of human beings".
Precisely this vision which identifies freedom with relativism or militant
agnosticism, and which casts doubt on the possibility of ever knowing the truth,
could be an underlying factor in the increased occurrence of those hate
incidents and crimes which will be the object of our debate today. May this
Round Table Discussion – and I hope there will be similar events on a regular
basis – give a new input to the work of OSCE and ODIHR in the field.
Thank you.
September 14, 2011
----------------------------------------------------------
Holy See on the Rights of Youth
"Each and Every Child ... Should Grow Up in a Family Environment"
NEW YORK, JULY 28, 2011 - Here is the text of a statement given today by
Archbishop Francis Chullikatt, the permanent observer of the Holy See at the
United Nations. He addressed the high-level meeting on youth.
* * *
Mr. President,
Fifty years ago the United Nations first recognized the specific contribution of
young people when it adopted the Declaration on the Promotion of Youth of the
Ideals of Peace, Mutual Respect and Understanding between Peoples (A/RES/20/2037),
in which the General Assembly affirmed important principles to help guide the
work of Governments, non-governmental organizations and youth movements to this
very day. The Declaration affirmed that all young people should be brought up in
the spirit of peace, justice, freedom, mutual respect and understanding in order
to promote equal rights for all persons and all nations, economic and social
progress, disarmament and the maintenance of international peace and security.
Young people are the future of humanity and they have a crucial role to play in
its future as they enter into adulthood. To do so responsibly, they need a
proper education that enables them to distinguish between right and wrong,
virtue and vice.
Mr. President,
Last year, the General Assembly, in having declared the present International
Year of Youth, insightfully drew attention to two important elements for the
advancement of peace, namely, dialogue and mutual understanding (A/RES/64/134).
This theme has been an invitation to listen to the aspirations and interests of
young people, to engage in a mutual exchange with them and to translate these
exchanges into a real sharing of wisdom for the common good. The pursuit of the
common good helps the human family to live in a virtuous manner.
Many young people experience a deep desire for personal relationships marked by
truth and solidarity. Many of the young yearn to build authentic friendships, to
know true love, to start a family that will remain united and to achieve
personal fulfillment and real security, all of which promise a serene and happy
future. The Member States of the United Nations have the responsibility to help
young people in this regard by upholding in principle and in fact the Charter of
this Organization.
Mr. President,
Each and every young person should be able to be brought up in an environment in
which he or she is able to grow and learn, that is, in a community and society
characterized by peace and harmony, free from all violence and discord. Each and
every child, for the full and harmonious development of his or her personality,
should grow up in a family environment, in an atmosphere of happiness, love and
understanding (cf., Convention on the Rights of the Child, Preamble). It is
precisely this environment which will promote good and responsible citizenship
that is essential to the common good of humanity.
The family is where young people first learn moral responsibility and respect
for others. The family has an important role to play in educating children to
develop all their faculties and in training them to acquire ethical and
spiritual values and to be deeply attached to peace, liberty and the dignity and
equality of all men and women. The family, founded on the marriage between one
man and one woman, is the natural and fundamental group unit of society and must
be guaranteed protection by society and the State (cf., Universal Declaration of
Human Rights, Art. 16,3; International Covenant on Civil and Political Rights,
Art. 23,1).
Mr. President,
Parents -- mother and father together -- have the primary responsibility for the
upbringing and development of their children to help them become virtuous
citizens and leaders. Parents cannot withdraw from this essential role. States
are called, in conformity with international instruments, to respect the
responsibilities, rights and duties of parents in this regard (cf., CRC,
Articles 5 and 18,1). Youth policies, programmes, action plans and commitments
approved by Member States must respect fully the role of parents regarding their
children's wellbeing and their education, including in the area of human
sexuality and so-called "sexual and reproductive health", that should not
include abortion.
Mr. President,
The outcome document of this High-level Plenary Meeting gives attention to the
elimination of all forms of violence against youth, to promoting their health
and well-being, to protecting the rights of all young migrants, to improving the
quality of education and ensuring universal access to education for all youth,
and to addressing the importance of decent work for young people. Member States
have an important responsibility to help facilitate integral human development
so that children and young people everywhere will be provided with the
opportunity to realize their great potential which includes their personal
prosperity and that of all with whom they share this planet. For this to happen,
the rights of children and young people must be safeguarded and upheld in full
conformity with the norms of the natural moral order.
Mr. President,
Many people in the world today do not have stable points of reference on which
to build their lives and so they end up being deeply insecure. There is a
growing mentality of relativism, which holds that everything is equally valid,
that truth and absolute points of reference do not exist. Such a way of thinking
does not lead to authentic freedom, but rather to instability, confusion and
blind conformity to the fads of the moment with which certain cultures around
the world tempt our youth. Young people are entitled to receive from previous
generations solid points of reference to help them make choices on which to
build their lives. The Madrid World Youth Day 2011, convening in just a few
weeks and bringing together the largest gathering of young people from around
the world, will provide an opportunity for them to celebrate and foster the
importance of the spiritual dimension of their lives rooted in the truth of the
human person (cf., Message of Pope Benedict XVI for the Twenty-Sixth World Youth
Day 2011).
Member States and this organization can make positive contributions in this
regard and so must be willing to recommit continually to upholding and
implementing the principles enshrined in the Charter and the internationally
agreed foundational human rights instruments. The more they are able to do this,
the more our youth will be able to help advance the cause of peace, supported by
their families, and build societies based on respect for spiritual and ethical
values and directed to the common good of all.
Thank you, Mr. President.
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Holy See Statement to UN Arms Trade Meeting
"The Illicit Trade of Weapons and Ammunition Has Led to Human Suffering"
NEW YORK, JULY 24, 2011- Here is the statement of the Holy See Mission to the
United Nations to the Third Preparatory Committee for the U.N. Conference on the
Arms Trade Treaty, which took place July 11-15 in New York.
* * *
1. In 2006, the General Assembly of the United Nations requested countries to
submit their views on the drafting of a Treaty on arms trade. More than 100
countries presented their views, which were collected in a 2007 report by the
Secretary-General on the issue. Successively, in 2008 a Group of Governmental
Experts produced a second report on the topic.
At the end of 2009 the General Assembly decided to convene a Conference on the
Arms Trade Treaty in 2012 "to elaborate a legally binding instrument on the
highest possible common international standards for the transfer of conventional
arms". The General Assembly also indicated that four sessions of the Open-ended
Working Group will be held as Preparatory Committee (PrepCom) sessions in
preparation for the Conference. The first PrepCom took place in July 2010. In
2011, two other PrepComs were held: 28 February-4 March and 11-15 July. A fourth
PrepCom is scheduled for 13-17 February 2012, before the expected adoption of
the Treaty by the Conference.
2. In many parts of the world, the illicit trade of weapons and ammunition has
led to human suffering, internal conflicts, civil unrest, human rights
violations, humanitarian crises, crime, violence and terror. In fact, the
international community is confronted with irresponsible arms deals in several
places around the globe. Although an eclectic set of national and regional
control measures on arms transfers exists, the global trade in conventional
weapons – from warships and battle tanks to fighter jets and machine guns –
remains unregulated in the absence of a set of internationally-agreed standards.
Therefore, the Holy See has participated in the negotiations on the Treaty from
the very beginning.
3. The Holy See recognizes the great importance of the current ATT process as it
addresses in particular the grave human cost resulting from the illicit trade in
arms. Non-regulated and non-transparent arms trading and the absence of
effective monitoring systems for arms trading at the international level cause
serious humanitarian consequences, slow down integral human development,
undermine the rule of law, increase conflicts and instability around the globe,
endanger peace-building processes in various countries and spawn a culture of
violence and impunity. Here we should always bear in mind the grave
repercussions of illicit trade in arms on peace, development, human rights and
the humanitarian situation, especially the deep impact it leaves on women and
children. These issues can be effectively solved only through the common sharing
of responsibilities by all members of the international community.
4. Conventional arms and weapons, small or light, should not be regarded as any
other kind of merchandise that is put on sale in global, regional or national
markets. Their production, trade and possession have ethical and social
implications. They need to be regulated in accordance with specific principles
of the moral and legal order. Every effort is required to prevent the
proliferation of all types of weapons which encourage local wars and urban
violence and kill too many people in the world every day. Hence, the urgency for
the adoption of a legal instrument, which the Holy See fully supports, with
legally binding measures on trade control for conventional weapons and munitions
on the global, regional and national levels.
5. The international community needs a strong, credible, effective and concrete
legal instrument so as to improve transparency in arms trade, promote the
adoption of common criteria for arms trade control and establish a binding legal
framework for regulating the trade of conventional weapons and munitions as well
as the trading and licensing of technologies for their production.
6. The outcome of the current ATT process will put to test the political will
and the credible willingness of States to assume their moral and legal
responsibility in order to strengthen further the international regime on the
existing unregulated arms trade. Focusing on the magnitude of those affected and
those suffering from the scourge of the illicit spread of arms and munitions
should challenge the international community to achieve an effective and
enforceable Arms Trade Treaty. Exporting and importing States should put in
force obligatory, transparent, verifiable and universal regulatory norms and
mechanisms to curb the illegal arms trade by applying effective record-keeping
and reporting systems through efficient international assistance and cooperation
and improved trust-based relationships among States. Exporting and importing
States have also an important role to play by precluding any potential for
corruption and by monitoring compliance with international trade rules by arms
industries and arms brokers.
7. To achieve a strong, effective and comprehensive ATT, the international
community should not neglect the importance of victim assistance and
compensation. The main objective of an ATT must be to safeguard human life and
to build a world more respectful of human dignity, not just to regulate the
illicit trade in arms. An ATT must also challenge the approach of "business as
usual" which has provided for continuing violations of civilian immunity in
conflict situations. Acting responsibly means promoting a real culture of peace
and life. In this vein, it is also important to promote education in peace and
public awareness programmes involving all sectors of our society, including
religious organizations.
8. The Holy See is convinced that an Arms Trade Treaty can make an important
contribution to the promotion of a true global culture of peace through
responsible cooperation of States, in partnership and solidarity with the arms
industry and in solidarity with civil society. In this perspective, the current
efforts to adopt an Arms Trade Treaty could indeed become an auspicious sign of
a much needed political will of nations and governments to ensure greater peace,
justice, stability and prosperity in the world.
9. As Pope Benedict XVI stated: "The time has come to change the course of
history, to recover trust, to cultivate dialogue, to nourish solidarity. These
are the noble objectives that inspired the founders of the United Nations
Organization, a real experience of friendship among peoples. Humanity's future
depends on everyone's commitment. Only by following an integral and supportive
humanism in whose context the question of disarmament takes on an ethical and
spiritual nature, will humanity be able to walk towards the desired authentic
and lasting peace" (International seminar on "Disarmament, Development and
Peace, Prospects for Integral Disarmament", 10 April 2008).
---------------------------------------------------------------------
Vatican
Spokesman's Statement on Cloyne Report
"A New Stage on the Long and Arduous Journey in Search of Truth"
VATICAN CITY, JULY 20, 2011 - Here is a translation of the statement released
Tuesday by Jesuit Father Federico Lombardi, the director of the Vatican press
office, on the Report by the Commission of Inquiry into the Diocese of Cloyne.
The original statement was released in Italian.
* * *
The Report by the Irish Commission of Inquiry into cases of child abuse
committed by clergy in the diocese of Cloyne, published July 13, as with the
previous report on the Archdiocese of Dublin, has once again highlighted the
gravity of the facts which have occurred, this time in a rather recent period.
In fact, the period covered by the new report goes from 1.1.1996 to 1.2.2009.
The Irish authorities have forwarded a copy of the Report to Rome by way of the
Nuncio, requesting a response from the Holy See. It is to be expected,
therefore, that the Holy See’s response and considerations will be forthcoming
in the most appropriate time and manner.
For my part, however, I believe it opportune to say a few words on the Report
and how it has been received, while underlining -- as I have already mentioned
-- that these considerations do not in any way constitute an official response
from the Holy See.
First, it seems only right to recall and renew the intense feelings of grief and
condemnation expressed by the Pope during his meeting with the Irish bishops,
summoned to the Vatican on December 11, 2009, precisely to deal with the
difficult situation of the Church in Ireland in light of the Report into the
Archdiocese of Dublin, then recently published. At the time, the Pope openly
spoke of his "shock and shame" at the "heinous crimes" committed.
We must also remember that following this meeting, and a subsequent one from
February 15 to 16, 2010, the Pope published his well-known and wide-ranging
letter to the Catholics of Ireland, the following 19 March, which contains the
strongest and most eloquent expressions of his participation in the suffering of
victims and their families, as well as a reminder of the terrible responsibility
of the guilty and the failures of church leaders in their tasks of government or
supervision.
One of the concrete actions that followed the Pope's letter was the Apostolic
Visitation of the Church in Ireland, divided into the four visitations of the
archdiocese, the seminaries and religious congregations. The results of the
visitation are at an advanced stage of study and evaluation.
Therefore it is only right to recognise the Holy See’s decisive commitment in
encouraging and effectively supporting the efforts of the Church in Ireland
towards the "healing and renewal" necessary to definitively overcome the crisis
linked to the dramatic wound of the sexual abuse of minors.
It is also important to recognize the efforts made by the Holy See in the
normative field, with the clarification and the revision of the canonical norms
concerning the issue of sexual abuse of minors. A milestone in this regard -- as
noted -- was the 2001 Motu proprio, which unified all competencies under the
Congregation for the Doctrine of the Faith, and subsequent updates until the
promulgation of the reformulated norms in July 2010.
As for the more distant past, in recent days a Letter dated 1997, 14 years ago,
has had particular resonance. Mentioned in the new Report, but already published
last January, it is a letter addressed by the then Nuncio in Ireland to the
Bishops Conference, which emphasises that, according to information received
from the Congregation for the Clergy, the document "Child Sexual Abuse:
Framework for a Church Response" lent itself to objections, because it contained
aspects that were problematic from the point of view of compatibility with
universal canon law. It is only fair to remember that this document was not sent
to the Congregation as an official document of the Bishops Conference, but as a
"Report of the Irish Catholic Bishops' Advisory Committee on Child Sexual Abuse
by Priests and Religious," and that its foreword stated: "This document is far
from being the last word on how to address the issues that have been raised".
The fact that the Congregation raised objections was therefore understandable
and legitimate, taking into account Rome's competence with regard to the laws of
the Church, and -- although one can argue about the adequacy of Rome's
intervention in relation to the seriousness of the situation in Ireland at the
time -- there is no reason to interpret that letter as being intended to cover
up cases of abuse. In fact, it warned against the risk that measures were being
taken which could later turn out to be questionable or invalid from the
canonical point of view, thus defeating the purpose of the effective sanctions
proposed by the Irish bishops.
Moreover, there is absolutely nothing in the letter that is an invitation to
disregard the laws of the country. During the same period, Cardinal Castrillon
Hoyos, then Prefect of the Congregation for the Clergy, in a meeting with the
Irish Bishops stated: "The Church, especially through its pastors, should not in
any way put an obstacle in the legitimate path of civil justice ... while, at
the same time she should move forward with her own canonical procedures" (Rosses
Point, Sligo, 11/12/1998). The objection the letter referred to regarded the
obligation to provide information to civil authorities ("mandatory reporting"),
it did not object to any civil law to that effect, because it did not exist in
Ireland at that time (and proposals to introduce it were subject to discussion
for various reasons in the same civil sphere).
Therefore, the severity of certain criticisms of the Vatican are curious, as if
the Holy See was guilty of not having given merit under canon law to norms which
a State did not consider necessary to give value under civil law. In attributing
grave responsibility to the Holy See for what happened in Ireland, such
accusations seem to go far beyond what is suggested in the Report itself (which
uses a more balanced tone in the attribution of responsibility) and demonstrate
little awareness of what the Holy See has actually done over the years to help
effectively address the problem.
In conclusion, as stated by several Irish bishops, the publication of the Report
on the Diocese of Cloyne marks a new stage on the long and arduous journey in
search of truth, penance and purification, of healing and renewal of the Church
in Ireland, from which the Holy See does not in any way feel extraneous, but in
which it participates in solidarity and with commitment in the various forms
that we have outlined here.
[Translation provided by the Irish Catholic Bishops' Conference]
---------------------------------------------------------------------------
Holy See Statement on Azerbaijan Accord
"Today Is to Be Regarded As a High Point in Our Relations"
VATICAN CITY, JULY 8, 2011- Here is the address Archbishop Dominique Mamberti,
secretary for relations with states, delivered Wednesday on the occasion of the
exchange of instruments of ratification of the agreement between the Holy See
and the Republic of Azerbaijan.
The Agreement, which is written in English and Azeri and includes a preamble and
eight articles, regulates the position of the Catholic Church in Azerbaijan. It
comes into force with the exchange of instruments of ratification, as per
article 8 of the Agreement itself.
* * *
Your Excellency,
Distinguished Members of the Azerbaijani Delegation!
I am pleased to welcome Your Excellency to the Vatican for the exchange of the
instruments of ratification of the Agreement between the Holy See and the
Republic of Azerbaijan, signed on 29 April 2011 in Baku. With today’s important
Act this Agreement enters into force.
The Holy See and the Republic of Azerbaijan, in recent decades, have
demonstrated a desire to develop and strengthen relationships.
In 2002 the unforgettable visit of the late Pope John Paul II to Azerbaijan was
a sign of his great love for your country, its history and culture. His visit
initiated a new era of mutual understanding, cooperation and inter-religious
dialogue.
The President of Azerbaijan, H.E. Ilham Aliyev, was present at the Pope’s solemn
funeral in the Vatican.
In 2008 His Eminence Cardinal Tarcisio Bertone, Secretary of State of His
Holiness, on the invitation of the religious and civil Authorities, made a visit
to Azerbaijan. During his visit, he conveyed the esteem of Pope Benedict XVI to
the Government and expressed the Pope’s closeness to the Catholic faithful. He
also met with the head of the Muslims of the Caucasus, Sheikh ul-Islam
Allashukur Pashazade, and other religious leaders, in order to express the
Catholic Church’s willingness to cooperate in the shared commitment to peace,
harmony between peoples and the good of the human family.
I would like to mention also the visit in 2006 of the then Secretary for the
Holy See’s Relations with States, Archbishop Giovanni Lajolo, and the visit in
2010 of the President of the Pontifical Council for Culture, Cardinal Gianfranco
Ravasi. These visits were the culmination of longstanding and continuing
cooperation in the cultural realm between the Holy See and the Republic of
Azerbaijan.
Furthermore, on the invitation of the Government of Azerbaijan the Holy See
regularly attends the Conference of the Intercultural Dialogue Forum in Baku.
In 2010, Your Excellency visited the Vatican and, among other things, you
informed me that, with regard to the registration of the Catholic Church, the
Government desired to find a solution satisfactory to both parties.
Today is to be regarded as a high point in our relations. The Catholic Church
and the Republic of Azerbaijan have achieved a goal and we have confirmed our
existing good relations. This historical Agreement, which regulates the
juridical status of the Catholic Church in the Republic of Azerbaijan, is a
valuable instrument which implements the principle of religious freedom, which
is of paramount importance and is reflected in the Constitution of the Republic
of Azerbaijan. The Agreement recognizes and registers the juridical personality
of the Catholic Church, as well as that of its institutions established on the
basis of its legislation. Furthermore, the new registration ensures that the
local Catholic Church can live in peace and confidence, so as better to
contribute to the common good of the Country.
This event is very meaningful, also because it provides evidence of the respect
for a minority religious community shown by a country with a conspicuous Muslim
population. This is an indication of how Christians and Muslims can live
together and respect one another.
The Agreement does not affect the existence and activities of the many religious
communities, Christian and non-Christian, who have been welcome in Azerbaijan,
and does not place the Catholic Church in a privileged position. Rather, the
Church seeks to carry out its mission within the ambit of its religious
competence and with due regard for the laws of the Republic of Azerbaijan.
The coming into force of the Agreement is, however, also a starting point. The
consensus reached in areas of mutual interest, such as those cited above, is the
clearest sign of our common will to continue to work together, with a new
instrument for ensuring the integral formation of each person, as a believer and
as a citizen.
On behalf of the Holy See I would like to thank His Excellency President Ilham
Aliyev and Your Excellency as well as those who worked with you in the
negotiations.
Naturally, our shared hope is that our friendly bilateral relations will now
have a fresh impetus to move forward and be intensified. In this, the Permanent
Diplomatic Office in Baku will play an important role.
Thank you.
------------------------------------------------------------------
Culture Council on Stem Cell Research
Regenerative Medicine Will Play a Role in the Way the Human Being Is Perceived
VATICAN CITY, JUNE 16, 2011 - Here is an address given today by Father Tomasz
Trafny, director of the Science and Faith department of the Pontifical Council
for Culture. The council announced collaboration with a U.S. company dedicated
to research on adult stem cells, NeoStem.
* * *
Some of you would probably ask: 1) why the Pontifical Council for Culture is
involved in an initiative on adult stem cells research; 2) why, then, there is a
collaboration with the bio-pharmaceutical company
NeoStem and 3) which are the projects linked to this collaboration.
The answer to the first question has to be found in the mission of our dicastery,
that has been called to open a dialogue with all the expressions of modern and
contemporary culture, so strongly pervaded and moulded by science. As known, the
Pontifical Council for Culture has been engaged for long time in the promotion
of a sound dialogue between natural sciences and humanities, above all between
philosophy and theology, as demonstrated by the STOQ Project. The choice for
such investigation is, therefore, the natural consequence of a route we entered
on some years ago.
However, the interest we have in this particular investigation is quiet
circumscribing: it aims to explore the cultural impact of research on adult stem
cells and of regenerative medicine in the long and medium terms. All this, has
its roots in a two-fold belief: the first one concerns the fact that, according
to the expectations, in the next decades, regenerative medicine will play an
important role not only in facing the problem of degenerative disease, but also
in thinking to medical science, to its potential and, what is more interesting
for us, to the way human being is considered and perceived in such a wide
cultural context, continuously subject to strong changes. The second one was
theorized by Edmund D. Pellegrino, physician and philosopher of medicine, who
considered medicine as the most scientific of the humanities and the most humane
of sciences[1]. For this reason, we share a field of dialogue with this specific
science that will influence the future of culture. But, if on one hand, medicine
is of all sciences the nearest to human beings (we indeed meet the doctor before
being delivered, not to mention how many times we need to go to the doctor in
our life), on the other, modern medicine interact with all the other cultural
contexts: social, legislative, philosophical and theological, or economical ones
(suffice it to think about the greater longevity that pose ourselves important
questions concerning care, pensions and others). We are talking of a science
having several and best available technology instruments and that questions
ourselves with existential insights, requiring a deeper reflection and
understanding.
The unique collaboration with NeoStem must focus on two considerations. The
first one relies on the fact that we share the same sensitivity towards those
ethical values that are centred on the protection of human life at all stages of
its existence. The second, concerns interest of investigation on cultural
consequences that scientific discoveries in the field of adult stem cells
research and their application in regenerative medicine will cause. Today, it is
not in any way obvious that a pharmaceutical company would have a strong
sensitivity towards the protection of human life in its whole, having at the
same time an interest towards cultural investigation. For this reason, we have
thought to formalize a collaboration and we have been working since more that
one year in order to define potential paths of development. It is clear that our
collaboration is open to other institutions sharing the same values.
The first significant step of this collaboration will be the International
Conference on Adult Stem Cells: Science and the future of man and culture, which
sees the collaboration and support of two other departments of the Holy See, the
Pontifical Council for Health Care (for the Pastoral care of Health) and the
Pontifical Academy for life. To the Presidents of these two dicasteries His
Excellency Most Rev. Bishop Zimowski, His Excellency Most Rev. Archbishop
Carrasco de Paula, and their representatives Monsignors Musivi Mpendawatu and
Suaudeau we express our gratitude for their willingness, enthusiasm and
competence with which they wanted to support this initiative.
The conference itself will have a popular but high profile character. This means
that it will be adressed to those who do not have a real scientific background
on life sciences or medicine. We would like to introduce participants to the
state of the art on adult stem cells research, its clinical applications and, in
some cases, clinical applications that have already brought considerable
benefits to patients and explain and discuss some problems and challenges
arising in the wide consideration of interactions between scientific research
and culture, and that can have a significant impact human beings’ future. For
this reason, we especially invite bishops and ambassadors accredited to the Holy
See to participate in this conference, but also the health ministers of the
countries that would like to participate in this initiative, opinion leaders,
media, etc… We also hope that some of our supporters who share the same
sensitivity towards ethical values and a desire to promote dialogue between
science and faith will be present.
Finally, with regards to the future possible projects, we want to help students
of the Pontifical Universities and the Pontifical Catholic Educational
Institutes to investigate the issues linked to the relationships between natural
sciences and humanities, in a possible framework for interdisciplinary research.
We also wish to reach a wide audience, especially the faithful and their
pastors, but also pastoral workers at various levels, who sometimes find
difficult to understand some complex problems posed both by science, and by
philosophy and theology, and which need a clear and understandable explication,
also for those who do not have the appropriate scientific background, but who
wish to have not only a right information on these issues, but also the
possibility for attending e-learning courses or short courses to be offered in
the diocesan pastoral center.
I would like to conclude with a quote from the famous letter that Pope John Paul
II addressed to Father Gorge Coyne, where he underlined the importance of the
dialogue between science and faith, and between the several fields of knowledge.
As dialogue and common searching continue, there will be grow towards mutual
understanding and a gradual uncovering of common concerns which will provide the
basis for further research and discussion. Exactly what form that will take must
be left to the future. What is important, (…) is that the dialogue should
continue and grow in depth and scope. In the process we must overcome every
regressive tendency to a unilateral reductionism, to fear, and to self-imposed
isolation. What is critically important is that each discipline should continue
to enrich, nourish and challenge the other to be more fully what it can be and
to contribute to our vision of who we are and who we are becoming.
We do believe in a dialogue carried on in this way, and we are open to all the
possible paths of collaboration with several institutions, single researchers
and philanthropists who want to share these initiatives, that we hope would have
a global impact for the promotion of a culture of future, centered on deep
values.
--- --- ---
[1] Cfr. Humanism and the Physician, University of Tennesse Press, Knoxville
1979, 117-129.
---------------------------------------------------------------------------------
Address of Holy See at High-Level UN
HIV/AIDS Meeting
"The Human Person Can and Should Change Irresponsible and Dangerous Behavior"
NEW YORK, JUNE 14, 2011 - Here is the statement delivered last Friday by Jane
Adolphe, associate professor of law at Ave Maria School of Law and a member of
the Holy See delegation to the United Nations, on the closing day of the UN
High-level meeting on HIV/AIDS. Adolphe spoke on behalf of Archbishop Francis
Chullikatt, permanent observer of the Holy See to the United Nations.
* * *
Mr. President,
As we gather here today in this high-level meeting of dignitaries from around
the world, we do so with the recognition that we stand as one family with those
living with HIV and AIDS and remember in our thoughts and prayers those whom
this disease has taken from this world. Policies, programs and political
statements are without meaning if we do not recognize the human dimension of
this disease in the men, women and children who are living with and affected by
HIV and AIDS. Of course, any policy, program or political statement of this
noble organization has little meaning if it is not implemented by the virtuous
actions that will help all of those in need.
Over thirty years into the HIV and AIDS disease, the international community
continues to search for answers and solutions to halt the spread of HIV and to
provide treatment, care and support to the over 33 million people living with
HIV and AIDS. From the beginning, Catholic organizations, religious
congregations and lay associations have been at the forefront in providing
prevention, treatment, care and support to millions around the world while, at
the same time, promoting the need for a value-based response to this disease.
Through its approximately 117,000 health care facilities around the world, the
Catholic Church alone provides over 25% of all care for those living with HIV
and AIDS, especially children. These institutions affiliated with the Church are
at the forefront for providing a response which sees people not as statistics
but rather in their dignity and worth as brothers, sisters and neighbors of the
same human family.
My delegation remains committed to achieving the goal of halting and reversing
the spread of HIV by promoting the only universally effective, safe and
affordable means of halting the spread of the disease: abstinence before
marriage and mutual fidelity within marriage, avoiding risk taking and
irresponsible behaviors and promoting universal access to drugs which prevent
the spread of HIV from mother-to-child. In fact, there is a growing
international recognition that the abstinence and fidelity based programs in
parts of Africa have been successful in reducing HIV infection, where
transmission has largely occurred within the general population. However,
despite this acknowledgement, some continue to deny these results and instead
are largely guided by ideology and the financial self interest which has grown
as a result of the HIV disease.
Combating the spread of HIV does not require expensive drugs and commodities,
which seek to diminish the consequences of dangerous and irresponsible behavior,
but rather requires a value-based response which recognizes the need to promote
the inherent dignity of the human person, thus, responsible sexual behavior and
recognition of responsibility to oneself and one’s own community. Preventing the
spread of HIV requires not only identifying those persons who are at risk of
becoming infected, but also identifying the ways and means to help people in
avoiding the very activity which puts them at risk of becoming infected. The
best cure is prevention that awakens the consciousness of individuals who may be
lured into dangerous practices that threaten them and those with whom they may
live or otherwise encounter.
Mr. President,
New studies have demonstrated that access to anti-retroviral drugs provides not
only a means for treating the disease but also a means for reducing the risks of
spreading it. However, access to anti-retroviral therapy continues to be out of
reach for many of the poorest and most vulnerable. In low and middle income
countries approximately 15 million people are living with HIV but only 5.2
million have access to the life-saving treatment they need. In addition, these
same populations continue to lack access to diagnostic technologies and testing
equipment which allows for more effective and safe means of treating those
living with HIV and AIDS.
With estimates showing that funding to combat HIV and AIDS fell in 2010--for the
first time in the history of combating the disease--we are reminded that
political declarations and good will need to be matched by concrete actions on
the ground and at the international level. The first step in taking such action
is to ensure that the 10 million people lacking access to life saving drugs are
provided the safe and affordable treatment, care and support required. The
approximately $7 billion U.S. dollars which would be needed to provide this
treatment is a substantial sum but pales in comparison to the money and
resources spent by countries in the pursuit of war and other destructive
activities such as the global enterprise that surrounds arms and drug trading.
In addition to closing the funding gap, countries and the private sector must
continue to reassess pharmaceutical intellectual property rights to ensure that
these protections serve as a means for greater research and advancement, rather
than becoming yet another barrier to accessing necessary drugs and medical
equipment.
While greater funding and access to necessary drugs is a requirement for
addressing the lack of access to treatment, care and support, so too must
greater considerations be given to ensuring that these resources are used in a
manner which is effective and responsible. Therefore, it should be ensured that
access to funding is not restricted to ideologically preconceived notions but
rather is based on the ability of organizations to provide safe, affordable and
effective care to those who are in need.
Support for those living with HIV and AIDS does not end at providing access to
drugs but requires supporting the families affected. The approximately 16
million children worldwide who have been orphaned by AIDS require compassionate
care and a structured environment so that they can receive the proper
psycho-social support and become active members of the community. Similarly,
families which are providing support for family members who are living with HIV
and AIDS must be given the necessary economic, social, medical and spiritual
support. This also requires adopting policies which eliminate discrimination
against those living with HIV and members of their family.
Mr. President,
HIV and AIDS has been and remains one of the major tragedies of our time. It is
not only a health problem of enormous magnitude, but it is also a social,
economic and political concern. It is also a moral question, as the causes of
the disease clearly reflect a serious crisis of values. Prevention first and
foremost must be directed toward formation and education in responsible human
behavior or, in other words, acquired human dignity. This is the key to avoiding
the infection. The starting point must be the recognition that the human person
can and should change irresponsible and dangerous behavior, rather than simply
accept such behavior as if it were inevitable and unchangeable. Moreover, in the
field of formation and education, especially as regards children, their parents
have the primary right, responsibility and duty and their contributions are
extremely helpful and efficacious.
The fight to eliminate the spread of HIV and the work to provide universal
access to treatment, care and support also requires broader social and personal
development. In areas which lack access to clean drinking water, sanitation
facilities, sufficient nutrition, adequate housing and basic health care, the
ability of individuals and organizations to provide treatment to those living
with HIV and AIDS and ward off opportunistic infections will continue to be
elusive. Likewise, personal development requires that individuals are provided
the education, counseling, and spiritual support necessary to make responsible
decisions and to achieve their full potential.
The Holy See and the various organizations of the Catholic Church remain
committed to living and working in solidarity with those living with HIV and
AIDS and will continue to advocate steadfastly for the demands of the common
good and providing support and care to those most in need.
Thank you, Mr. President.
--------------------------------------------------------------------------------
Holy See's Statement on UN's AIDS Declaration
"What Is Needed Is a Value-Based Approach to Counter the Disease"
NEW YORK, JUNE 14, 2011 - Here is the "Statement of Interpretation" provided
last Friday by the Holy Mission to the United Nations on the adoption of the
Political Declaration in HIV and AIDs, which it asked to be included in the
report of the high-level plenary of the General Assembly.
* * *
Mr. President,
On the adoption of the declaration, the Holy See offers the following statement
of interpretation. I would ask that the text of this statement, which explains
the official position of the Holy See, kindly be included in the report of this
high-level plenary of the General Assembly.
In providing more than one fourth of all care for those who are suffering from
HIV and AIDS, Catholic healthcare institutions know well the importance of
access to treatment, care and support for the millions of people living with and
affected by HIV and AIDS.
The position of the Holy See on the expressions "sexual and reproductive health"
and "services," the ILO Recommendation No 200, and the Secretary-General's
Global Strategy on Women and Children's Health is to be interpreted in terms of
its reservations in the Report of the International Conference on Population and
Development (ICPD) of 1994. The position of the Holy See on the word "gender"
and its various uses is to be interpreted in terms of its reservations in the
Report of the Fourth World Conference on Women.
The Holy See understands that, when referring to "young people," the definition
of which enjoying no international consensus, States must always respect the
responsibilities, rights and duties of parents to provide appropriate direction
and guidance to their children, which includes having primary responsibility for
the upbringing, development, and education of their children (cf., Convention on
the Rights of the Child, Articles 5, 18, and 27,2). States must acknowledge that
the family, based on marriage being the equal partnership between one man and
one woman and the natural and fundamental group unit of society, is
indispensible in the fight against HIV and AIDS, for the family is where
children learn moral values to help them live in a responsible manner and where
the greater part of care and support is provided (cf. Universal Declaration of
Human Rights, Article 16,3).
The Holy See rejects references to terms such as "populations at high risk"
because they treat persons as objects and can give the false impression that
certain types of irresponsible behavior are somehow morally acceptable. The Holy
See does not endorse the use of condoms/commodities including as part of HIV and
AIDS prevention programs or classes/programs of education in sex/sexuality.
Prevention programs or classes/programs of education in human sexuality should
focus not on trying to convince the world that risky and dangerous behavior
forms part of an acceptable lifestyle, but rather should focus on risk
avoidance, which is ethically and empirically sound. The only safe and
completely reliable method of preventing the sexual transmission of HIV is
abstinence before marriage and respect and mutual fidelity within marriage,
which is and must always be the foundation of any discussion of prevention and
support.
The Holy See does not accept so-called "harm reduction" efforts related to drug
use. Such efforts do not respect the dignity of those who are suffering from
drug addiction as they do not treat or cure the sick person, but instead falsely
suggest that they cannot break free from the cycle of addiction. Such persons
must be provided the necessary spiritual, psychological and familial support to
break free from the addictive behavior in order to restore their dignity and
encourage social inclusion.
The Holy See rejects the characterization of persons who engage in prostitution
as "sex workers" as this can give the false impression that prostitution could
somehow be a legitimate form of work. Prostitution cannot be separated from the
issue of the status and dignity of persons; governments and society must not
accept such a dehumanization and objectification of persons.
What is needed is a value-based approach to counter the disease of HIV and AIDS,
an approach which provides the necessary care and moral support for those
infected and which promotes living in conformity with the norms of the natural
moral order, an approach which respects fully the inherent dignity of the human
person.
Thank you, Mr. President.
------------------------------------------------------------------------------
Holy See's Address to UN International
Labor Conference
"Work Is ... an Opportunity for People to Transform
Reality"
GENEVA, Switzerland, JUNE 13, 2011- Here is the address Archbishop Silvano
Tomasi, permanent representative of the Holy See to the U.N. offices in Geneva,
delivered last Wednesday at the 100th Session of the International Labor
Conference, which is under way in Geneva through Friday.
* * *
Mr. President,
1. The Delegation of the Holy See congratulates the ILO for its steadfast
service to social development through the collaborative action of workers,
employers and governments. This 100th Conference is evidence of this fruitful
approach in the pursuit of the common good.
These are critical and challenging times for developed countries as they are
slowly emerging from a financial crisis of unprecedented depth whose
consequences are evident across all sectors of societies. These impacts are
especially obvious in the acute and prolonged levels of unemployment that men
and women in many countries are suffering. Social and economic safety nets have
been stretched to the breaking point and austerity programs entail severe cuts
in the basic services that citizens, especially the elderly, children and the
poor have come to rely on.
Old formulas for recovery and economic growth are proving less certain in a
globally integrated economic environment and sovereign governments in most
instances have not been able to find a formula for economic growth that restores
jobs and includes new employment opportunities for the millions who are looking
for work. Despite the fact that the majority of macroeconomic indicators seem to
have recovered to pre-crisis levels, the labour market is still suffering:
unemployment rates remain high and show no sign of recovery in the short term
and the long term prognosis is uneven.
The experience of a weak economic recovery that brings with it very few new job
opportunities is a reality in some countries while a robust stock market
recovery with only mediocre job creation is the situation in a number of other
countries. Moreover, a recovery in labour markets at the global level has been
uneven, with moderate improvement being delivered in developing and emerging
countries but raising unemployment in advanced economies. In the advanced
economies space the unemployment problem remain particularly acute as they
account for 55% of the total increase in the world's unemployment that occurred
between 2007 and 2010 while accounting only for 15% of world's labor force.
The enduring high rates of unemployment are accompanied by another critical
factor in the current economic condition: the absence of any sustained increase
of employment opportunities. The world economy, albeit growing at a steady
level, is not able to create a sufficient number of jobs. This is true not only
in advanced economies but also in emerging markets such as China and India where
employment elasticity is extremely low, despite the two digit growth rates in
output.
This is a structural problem that was already identified well before the
outbreak of the crisis and was known as jobless growth. A sustained repetition
of this paradigm will lead to severe strain on those searching for meaningful
work and on the attendant social unrest in local communities. We must do our
very best to avoid this scenario.
Youth Unemployment
2. An area of critical concern is the impact of unemployment on young people in
different communities across the world. In fact some 78 million young people, in
the 15-24 age group were unemployed in 2010, a rate 2.6 times that of adult
unemployment. Youth unemployment is a common problem in every country; however,
it is particularly acute in the developed world. It is somewhat ironic that post
industrial economies characterized by an ageing population, are not able to
create enough meaningful and decent work opportunities to meet the needs and the
expectations of their young people who comprise a much smaller percentage of the
population.
Youth unemployment has a wider and deeper impact that affects society as a
whole. It is well documented that people who are underemployed, who become
redundant or become unemployed early in their working years, can easily become
demoralised, lose confidence in their abilities and in their employment
prospects and find themselves trapped in a spiral of social exclusion.
Documented evidence of how the financial crisis has resulted in unprecedented
levels of youth unemployment has raised the spectre of a "lost generation" of
young people who have dropped out of the job market.
The uncertainty over working opportunity and conditions, when it becomes
endemic, tends to "create new forms of psychological instability, giving rise to
difficulty in forging coherent life-plans, including that of marriage. This
leads to situations of human decline, to say nothing of the waste of social
resources. In comparison with the casualties of industrial society in the past,
unemployment today provokes new forms of economic marginalization, and the
current crisis can only make this situation worse."[1]
Women's employment
3. The second area of vulnerability is constituted by women. Despite the
significant progress that has been made in recent decades in reducing women’s
discrimination in the workplace, women continue to be penalised in the labour
market with a restricted access to several jobs. Their economic activity, hence,
is by no means restricted to working for a salary: their unpaid work -- which
does not enter GDP statistics -- contributes in a crucial way to personal,
societal and national well-being. If it is true, and not mere rhetoric, that
human resources are the most precious among economic resources, the economic
role of women should be taken more seriously than it is usually done.
In OECD countries the employment rate of women is on average 20% below that of
men with this gap reaching 30% in countries such as Italy or Japan. In addition
women's wages are consistently lower by 20-30% and they continue to constitute a
much larger percentage of those who are filling low-paid jobs. However, one of
the greatest cross cutting discrimination realities that still exist is the fact
that labour markets remain so inflexible and find it difficult to reconcile the
work model and schedule with the responsibilities for childcare and the care of
other dependants that many in the workforce carry. Generating and taking care of
new generations is the human activity which is closest to economic investment,
and the family itself is a sort of "relational" investment. As a firm is the
observable outcome of risky human actions and interactions, namely an investment
that implies personalized and durable relations, so is the family. As the firm
is understood as a "unit" of some kind, with a "common good" of its own; so it
is of the family.
Hence, supporting women’s contribution to economic and societal well-being
should obviously include affordable childcare facilities, flexible working
arrangements , job sharing, maternity and parental protection, but it would also
require revaluing the "common good" dimension of women’s investment in
generation -- that is, in meaningful and durable relationships which open the
new generations to the quest for beauty, for sense, for meaning -- which are
undoubtedly the most significant drivers to human, economic and societal
innovation and progress.
Domestic Workers
4. Another group of people calling for special attention are domestic workers
and ILO is providing a timely response through a new instrument of protection
carefully designed and presented for approval at this conference. The growth of
domestic work as a service sector is particularly strong in developed countries
and has been fuelled by several factors: significant demographic changes such as
aging populations, decline in the welfare provisions provided by governments,
increasing labour force participation by women, and the challenges of balancing
the responsibilities of working life and family life in urban areas.[2]
The adoption of a new Convention on domestic work is essential by the experience
of the persistent exclusion of these workers from even the basic labor
protections. Domestic workers, in many countries, are living in miserable
conditions and often remain excluded from labor laws and collective bargaining
agreements. This endemic exclusion from adequate social protection deprives them
of the security that ‘decent work’ deserves and requires. This is even more
problematic, given that many of these domestic workers are migrant women, who
leave their family in order to economically sustain it; they provide care for
their employer’s children or elderly, in exchange for a wage that can improve
the material quality of life of their own families, which they can seldom visit.
This pattern creates a sort of "global care chain" which is structurally built
on the disruption of basic family relationships for all women involved. The
medium-long term consequences of such disruption deserves more attention within
a "relational" approach to the economic situation of women, as it is well known
that families play a crucial role in providing social capital for human and
economic development, especially in low-income countries.
Decency emphasizes the need to both understand and ground the ultimate
significance of work. Work is not only toil and effort, which results in
services, activities or production, but also an opportunity for people to
transform reality and fulfill their personal vocations.
Pope John Paul II defined work as a "hard good" emphasizing the need to put
effort and passion in what is man’s primary activity. It is good not only in the
sense that it is useful or something to enjoy; it is also good as being
something worthy, that is to say, something that corresponds to man’s dignity,
that expresses this dignity and increases it.[3]
5. In this 100th session of the International Labor Conference we must reaffirm
the importance of a new governance based on the principle of subsidiarity and
tripartitism that gives the ILO an edge in integrating 'real world' knowledge
about employment and work. In a globally integrated financial system that is
characterized by speed, mobility and flexibility, the voice and advocacy of
those who protect and promote the rights of workers and the dignity of labor is
essential.
As Pope Benedict says: "In the global era, the economy is influenced by
competitive models tied to cultures that differ greatly among themselves. The
different forms of economic enterprise to which they give rise find their main
point of encounter in commutative justice. Economic life undoubtedly requires
contracts, in order to regulate relations of exchange between goods of
equivalent value. But it also needs just laws and forms of redistribution
governed by politics, and what is more, it needs works redolent of the spirit of
gift." [4] The challenge is laid out before all actors -- public and private --
who are charged with ensuring that our burgeoning and mercurial global economic
system adheres to fundamental principles of justice which prioritize the needs
of the most vulnerable in a way that respects individual and corporate activity
within the overarching principle of the global common good. The ILO is very well
situated to ensure that this process of re-assessment and reform of the global
financial system remains rooted in the concerns of the smallest and most vital
units that make up modern society: the family, the workplace, the community.
As mentioned by Benedict XVI "economic life must be understood as a
multi-layered phenomenon". Without excluding the essential roles of market and
state, "civil society" may be an essential voice to advance the good of all[5].
The Holy See brings a rich tradition that is matched by its experience across
the globe and across the centuries; journeying with organizations such as the
ILO, it forges an ever-expanding communion that favors the good of everyone and
of all peoples.
NOTES
[1] Pope Benedict XVI encyclical Letter "Caritas in Veritate," No. 25
[2] A.Souza, "Moving towards Decent work for Domestic workers: An Overview of
the ILO’s work."
[3] Pope John Paul II , Encyclical Letter "Laborem Wxercens," No. 27-
[4] "Caritas in Veritate," No. 37
[5] "Today we can say that economic life must be understood as a multi-layered
phenomenon: in every one of these layers, to varying degrees and in ways
specifically suited to each, the aspect of fraternal reciprocity must be
present. In the global era, economic activity cannot prescind from
gratuitousness, which fosters and disseminates solidarity and responsibility for
justice and the common good among the different economic players. … Solidarity
is first and foremost a sense of responsibility on the part of everyone with
regard to everyone, and it cannot therefore be merely delegated to the State."
"Caritas in Veritate, No. 37.
-----------------------------------------------------------------------------------------
Holy See Statement to UN Meeting on
Children's Rights
"Our Ultimate Goal ... the Dignity of Every Single Person"
GENEVA, Switzerland, JUNE 10, 2011 - Here is the address Archbishop
Silvano Tomasi, the Holy See's permanent observer at the U.N. offices in Geneva,
delivered Monday to the 17th Session of the U.N. Human Rights Council on
children's rights.
* * *
Mr. President,
At the outset, my Delegation would like to congratulate all the stakeholders
engaged in the preparation of the draft Optional Protocol to the Convention on
the Rights of the Child to provide a communication procedure (OPC), which will
become a significant instrument of the human rights system.
Beyond the legal aspect, the Optional Protocol to the CRC provides a word of
hope and encouragement to those children and young people whose innocence and
human dignity have been wounded by the cruelty that can be present in the world
of adults. If all States, UN agencies, civil society and faith-based
institutions work together in a more effective partnership, they will be able to
ensure love, care and assistance to those affected by violence and abuse.
Moreover, they will foster a world where these children can pursue their dreams
and aspirations of a future free of violence.
"The best interests of the child shall be a primary consideration"[1] and the
precondition to realize the future thus envisioned. In fact, we are "convinced
that the family, as the fundamental group of society and the natural environment
for the growth and well-being of all its members, and particularly children,
should be afforded the necessary protection and assistance so that it can fully
assume its responsibilities within the community"[2]. In line with the CRC that
recognizes the family as essential, the Holy See believes that the best
interests of the child are primarily served in the context of the traditional
family.
Mr. President,
More than fifty years ago, in the Declaration of the Rights of the Child, the
General Assembly proclaimed that "The child shall enjoy special protection, and
shall be given opportunities and facilities, by law and by other means, to
enable him to develop physically, mentally, morally, spiritually and socially in
a healthy and normal manner and in conditions of freedom and dignity"[3]. This
continues to be of great importance now, as it was then, and points to the
responsibility of the entire international community to pursue its essential
work of promoting the dignity and wellbeing of all children and adolescents
everywhere.
In 2009, Pope Benedict XVI made an appeal to the international community to
increase its effort to offer an adequate response to the tragic problems
experienced by far too many children: "May a generous commitment on everyone’s
part not to be lacking so that the rights of children may be recognized and
their dignity given ever greater respect."
Mr. President, the Holy See looks at this new Optional Protocol to the
Convention of the Rights of the Child to provide a communication procedure as an
opportune contribution to strengthening the human rights system. May it also
bring us closer to our ultimate goal: the unconditional preservation and respect
of the dignity of every single person, woman or man, adult or child.
Thank you Mr. President.
NOTES
[1] GENERAL ASSEMBLY, Art.3 al. 1 of the Convention on the Right of the Child,
1989, p. 1.
[2] GENERAL ASSEMBLY, Preamble of the Convention on the Rights of the Child,
1989, p. 1.
[3] GENERAL ASSEMBLY, Declaration of the Rights of the Child, 1959, p. 1.
----------------------------------------------------------------------------
Prelate's Words to UN on Violence Against Women
"A Long Way to Go in Order to Achieve Effective Equality Everywhere"
GENEVA, Switzerland, JUNE 10, 2011 - Here is the address Archbishop Silvano
Tomasi, the Holy See's permanent observer at the U.N. offices in Geneva,
delivered June 3 to the 17th Session of the U.N. Human Rights Council on the
topic of violence against women.
* * *
Mr President,
The Delegation of the Holy See welcomes the second thematic report on violence
against women, a topic of human rights concern that rightly has resulted in
greater awareness among the general public and has strengthened the efforts of
States to achieve just and equitable treatment of women.
As noted in the report, the root problem rests with a view of women that ignores
or rejects their equal dignity. Notwithstanding the progress achieved, violence
against women remains a tragic reality. Rape is used as a weapon of war during
conflicts; girls are trafficked as merchandise; domestic workers at times are
abused with impunity; young women are kidnapped, forced to convert and forced to
marry; others are forced to abort. While violence occurs more frequently where
poverty and social instability are prevalent, we also must recognize that some
legal systems and traditions still condone it. Such negative and unequal
treatment of women often cause long-lasting physical, psychological and social
negative effects. There is still a long way to go in order to prevent violence
against women and girls and to achieve effective equality everywhere.
As Pope Benedict XVI has remarked: "There are places and cultures where women
are discriminated against or undervalued for the sole fact of being women, where
recourse is made even to religious arguments and family, social and cultural
pressure in order to maintain the inequality of the sexes, where acts of
violence are consummated in regard to women, making them the object of
mistreatment and of exploitation in advertising and in the consumer and
entertainment industry. Faced with such grave and persistent phenomena the
Christian commitment appears all the more urgent so that everywhere it may
promote a culture that recognizes the dignity that belongs to women, in law and
in concrete reality."[1]
Personal and structural forms of violence against women are often inter-related
and demand assertive efforts to achieve their elimination. This phenomenon can
not be analyzed in isolation from the social context in which it occurs. As it
is noted by the Rapporteur, improvement in the standard of living and provisions
of equal access to education will enable society to prevent additional
occurrence of such violence. In fact, education itself can serve as a vehicle to
create a mentality that supports and respects women.
Taking into account "the fundamental anthropological truths of man and woman,
the equality of their dignity and the unity of both, the well-rooted and
profound diversity between the masculine and the feminine and their vocation to
reciprocity and complementarity, to collaboration and to communion[2]," my
Delegation considers that it is possible to improve the situation of women and
to fight the scourge of violence, and to build a creative equality and a mutual
respect that prevent any recourse to violence.
Thank you, Mr. President.
NOTES
[1]Pope Benedict XVI, Address to the Participants in the International
Convention on the Theme "Woman and Man, The Human in its Entirety,"Vatican City,
9 February 2008, http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/february/documents/hf_ben-xvi_spe_20080209_donna-uomo_en.html
[2] Ibid.
------------------------------------------------------------------
Vatican Address to World Health
Organization Assembly
"Despite Progress ... We Are Still a Long Way From Universal Coverage"
GENEVA, Switzerland, MAY 24, 2011 - Here is the address delivered by Archbishop
Zygmunt Zimowski, the president of the Pontifical Council for Health Care
Ministry, to the World Health Organization's 64th World Health Assembly, which
concluded today in Geneva.
* * *
Mr. Chairman,
To begin with, I wish to share with this august assembly the joy of the Catholic
faithful and all people of good will, for the recent beatification of Pope John
Paul II, who among others was an intrepid defender of life and showed great love
for the sick and suffering.
1. The World Health Report 2010 emphasizes health system financing as the
conduit to the much desired universal coverage in health service provision. It
also notes with concern that despite the progress made in some countries, on the
whole, we are still a long way from universal coverage. We are stalled in the
status quo, where the rich people have higher levels of coverage, while most of
the poor people miss out, and those who do have access often incur high,
sometimes catastrophic costs in paying for services and medicine.[1]
Pope Benedict XVI, in his message to the International Conference on "Equitable
and Human Health Care," expressed his concern for the millions of people who
have no access to health care services. He called for "greater commitment at all
levels to ensure that the right to health care is rendered effective by
furthering access to basic health care."[2]
It is true that to ensure universal health coverage, countries can and need to
raise sufficient funds, reduce reliance on direct payments for services and
improve efficiency and equity, thus removing the financial barriers to access,
especially for poor and less advantaged people. On the other hand, it is also
true that very few of the low-income countries have any chance of generating
from domestic resources alone, the funds required to achieve universal access by
2015. This sad fact highlights the need for a true global solidarity, in which
high income countries do not only promise, but effectively meet their
commitments on development assistance.
Mr. Chairman, as Blessed John Paul II, repeatedly observed, the need for
solidarity between rich and poor nations in order to ensure universal access to
medical care, cannot be overemphasized.[3] My delegation therefore, wishes to
reiterate the appeal of Pope Benedict XVI, for the co-operation of the human
family.[4] He stresses that "more economically developed nations should do all
they can to allocate larger portions of their gross domestic product to
development aid, thus respecting the obligations that the international
community has undertaken in this regard." [5]
Such development aid, he says, ought to "be distributed with the involvement not
only of the governments of receiving countries, but also local economic agents
and the bearers of culture within civil society, including local Churches. Aid
programmes must increasingly acquire the characteristics of participation and
completion from the grass roots."[6]
2. Secondly, with regard to the Draft WHO HIV Strategy 2011-2015, the Holy See
appreciates the emphasis laid on eliminating new HIV infections in children and
expanding and optimizing HIV treatment and care for them, which up to date has
been lagging behind the progress made in treating adults.
Mr Chairman, my delegation would like to stress the importance of education to
behaviour change and responsible living, as key elements of the prevention
campaign. In this regard, I wish to express the Holy See’s reservations
concerning the choice of harm reduction and opioid substitution as a preventive
measure among injecting drug users, which though may delay new infections, does
not really take care of, treat or cure the sick person, in order to restore
their dignity and encourage social insertion.
3. Third, Mr Chairman, my delegation welcomes the attention given to the
prevention and control of non-communicable diseases and lifestyles, in order to
reduce premature mortality and improve the quality of life. In this effort,
while realizing the importance of strengthening health systems in order to
respond promptly and effectively to the health needs of affected persons, the
Holy See would like to underline the need to increase the political commitment
and the involvement of NGOs and civil society, working together with the private
sector especially in the promotion of prevention initiatives, above all the
encouragement of healthy lifestyles. As some member states have observed, these
non-communicable diseases end up being communicable because of the transmission
of the underlying behaviour. This underscores the importance of education to
healthy lifestyles as a component of education to health and addressing the
social determinants of health.
4. Finally, my delegation fully shares the concerns expressed in the adopted
resolution on child injury prevention EB128.R15. In view of these serious
concerns for the health and safety of children, the Holy See would like to
appeal to the international community to support transfer of knowledge on
measures and instruments for the prevention of child injury to low- and middle
income countries, where 95% of the child injury deaths occur, and also help to
improve emergency-care and rehabilitation services for non-fatal injuries in
these settings, where, among others, long civil wars drastically increase the
incidences of child injuries and the victims end up in centres that often lack
the means and resources to take care of them.
Thank you, Mr Chairman, and God bless you all.
NOTES
[1] Cf. WHO, The World Health Report 2010 - Health System Financing: the Path to
Universal Coverage, Geneva 2010.
[2] Benedict XVI, Message to Participants in the 25th International Conference
Organized by the Pontifical Council for Health Care Workers, 15 November 2010,
Vatican City.
[3] Cf. John Paul II, "Appeal to Humanity at Ouagadougou", 29 January 1990, nn.
4-5, in Insegnamenti di Giovanni Paolo II XII/1 (1990) 305, 306; Giorgio
Filibeck, Les droits de l’Homme dans l’enseignement de l’Eglise: de Jean XXIII à
Jean-Paul II, Libreria Editrice Vaticana, Vatican City 1992, p. 219.
[4] Benedict XVI, Encyclical letter Caritas in veritate, n. 53.
[5] Benedict XVI, Encyclical letter Caritas in veritate, n. 60.
[6] Benedict XVI, Encyclical letter Caritas in veritate, n. 58.
-----------------------------------------------------------------------------------
Holy See's Address at UN Development
Conference
"Promote the Good of Every Man and of the Whole Man"
ISTANBUL, Turkey, MAY 23, 2011 - Here is the address delivered by Archbishop
Silvano Tomasi, the Holy See's permanent representative to the U.N. offices in
Geneva at the Fourth United Nations Conference on the Least Developed Countries
(LDC-IV). The conference was held May 9-13 in Istanbul.
* * *
Mr. President,
First of all. My Delegation would like to thank the Government of Turkey for the
effective organization of this timely and important conference and for the great
hospitality of the Turkish people.
Mr. President,
1. The LDCs' development paradigm implemented over the past years has proven
ineffective. Since the early 2000s the continued growth (7% per year from 2002
to 2007) in many LDCs has not translated into an improved situation for the
people. The number of very poor people has actually increased (more than 3
million per year from 2002 to 2007). In 2007, 59% of the population in African
LDCs was living on less than USD 1.25 per day.
2. Currently the growth in many of these countries comes primarily from the
exploitation and export of natural resources, especially mineral reserves, while
growth across other sectors is not robust or consistent. Unfortunately the
growth that is realized in the extractives sector is the subject of many
controversies on revenue distribution and local community impact, and only
creates a significant number of jobs in the exploratory and build up phase of
the project but very few that are long term. This correlates with ILO research
that shows the labor force in LDC countries increasing by 2.5% per year but the
opportunities for employment are not commensurate with either the robust growth
or the demand for employment. The impact of these limited employment
opportunities is experienced particularly by the young and those who are
entering the work force for the first time. The success stories are found in
countries that have created some productive capacities such as horticulture, in
the cases of Uganda and Ethiopia. Ghana and Kenya that are not LDCs have also
shown good performance in this area.
3. The analysis of this current reality in the LDC group has led UNCTAD, in its
Least Developed Countries Report 2010, to propose a new international
development architecture that calls for a more comprehensive approach to the
challenges of development. It should be noted that at the session of the
UNCTAD’s Trade Development Board (TDB) dedicated to LDCs, the majority of the
groups were in favor of the proposed new international architecture for
development. Several groups also insisted on the need to include specific
considerations for post conflict management situations, the reconstruction of
infrastructures and agricultural production, while others have insisted that
regional approaches to these issues be considered.
The Holy See supports this new approach and will focus its intervention on three
themes.
4. The first theme looks at the Pillars of "integral human development".
In the encyclical letter "Caritas in Veritate" that was released on 7 July 2009,
Pope Benedict XVI reviews the foundational teaching on development that was
presented in the encyclical letter of Pope Paul VI, "On the Progress of Peoples
(Populorum Progressio)" in 1967: "development cannot be limited to mere economic
growth. In order to be authentic, it must be complete: integral, that is, it has
to promote the good of every man and of the whole man."1 It is important that we
recall this foundational teaching on the nature of development and recover its
central truth as we reflect on the specific challenges that the LDCs present at
this ministerial conference.
Since 1967 numerous theories and approaches to development have been proposed
and tested and this has resulted in a much deeper understanding of the complex
and evolving challenges that any consideration of this topic presents. It
remains however true that there are still millions who have little or no access
to the goods and benefits that development offers. An honest evaluation of the
progress that has been made is reflected in the words of the Holy Father who
writes that "...progress, remains an open question, made all the more acute and
urgent by the current economic and financial crisis. If some areas of the globe,
with a history of poverty, have experienced remarkable changes in terms of their
economic growth and their share in world production, other zones are still
living in a situation of deprivation comparable to that which existed at the
time of Paul VI, and in some cases one can even speak of a deterioration."[2]
In numerous other evaluations, including the aforementioned UNCTAD report, we
have been reminded that a comprehensive and inclusive framework for
international development is essential if any enduring results are to be
achieved. In the Catholic Social Teaching tradition the pillars for such
framework have been identified as follows: respect for human dignity; protection
of human rights; care of creation; participation in community, subsidiarity and
solidarity. Other pillars that are judged to be constitutive of an integral
development plan are education; natural resource exploitation; agriculture;
manufacturing; trade; financial services; infrastructure and technology.
As we continue to reflect on the specific challenges which development presents
in LDCs it remains imperative that these pillars serve as a guide in our efforts
to promote and sustain an approach to development that is integral and
authentically human.[3]
5. The second theme deals with the kind of growth necessary for ‘integral human
development".
Any approach to the challenge of development must recognize that "the
development of individuals and peoples depends partly on the resolution of
problems of a spiritual nature. Development must include not just material
growth but also spiritual growth".[4] Too often the use of quantifiable metrics
and economic criteria to measure such realities as gross domestic product or the
narrow horizon of stock market growth fails to capture the full measure of what
it means to be human, fails to appreciate the transcendent dimension of the
person and therefore what it takes to promote the development of the whole
person.
Growth therefore that promotes "integral human development" is one that is
inclusive of the pillars already mentioned above and evaluated by how well it
promotes sustainable development and communities, creates decent jobs,
alleviates people’s poverty and protects the environment. A model of growth that
includes these objectives will build a domestic economic and commercial cycle
that is sustainable, respects the environment and promotes development. Among
the necessary elements in this growth model, especially in LDCs, are a vibrant
agriculture sector and job creation across a number of sectors that will engage
the large number of people who are entering the employment sector.
In LDCs for example, the agricultural value added for workers rose three times
more slowly than the GDP per capita over the last 20 years. At the same time,
LDCs’ dependence on imported food commodities has greatly increased (multiplied
by 3 between 2000 and 2008). As a result it is among the 2.5 billion people
dependent on agriculture for their daily sustenance that one finds most of the
people who suffer from malnutrition and hunger.
Any growth model that is adopted therefore must recognize and strengthen the
central role of agriculture in economic activity; thereby reducing malnutrition
in rural areas and increasing production per person in order to enhance local,
regional or national food independence.
Investments to improve productivity are required in the areas of seeds,
training, sharing of tools for cultivation and of the means for marketing.
Structural changes are also demanded according to the specificity of individual
states. For example, we must ensure security of land tenure for farmers,
especially for those with small landholdings. The customary right of land
ownership may be reconsidered. A clear property right gives the farmer the
opportunity to pledge his land in exchange for seasonal credit to purchase
necessary inputs. In addition, the aim of land tenure has now become
increasingly important in the face of the expansion of the phenomenon of land
grabbing. In Sub-Saharan Africa, 80% of the land is occupied by poor who have no
land title.
Across all sectors of society from agriculture to manufacturing to delivery of
services we must remember that decent work "expresses the essential dignity of
every man and woman in the context of their particular society: work that is
freely chosen, effectively associating workers, both men and women, with the
development of their community."[5] Work is not a commodity. Decent work gives
everyone the opportunity to use his own talents and to be creative; it is a
motor of sustainable growth at the service of the common good and so it must be
a central objective of the new architecture. The final goal, then, is the
creation of a "work that makes it possible for families to meet their needs and
provide schooling for their children, without the children themselves being
forced into labor; work that permits the workers to organize themselves freely,
and to make their voices heard; work that leaves enough room for rediscovering
one's roots at a personal, familial and spiritual level; work that guarantees
those who have retired a decent standard of living."[6]
6. The third theme to be kept in mind is the role of the State in promoting
"integral human development".
The number of institutions, agents and actors in the development space has
increased exponentially over the years. The official development commitments of
governments alongside those of voluntary organizations have been substantial
during that time. They have now been joined and in some instances are dwarfed by
the presence of such actors as corporations, private foundations and private
investors. There is, we believe, a need and room for all of these actors for
they can bring different perspectives, modes of operating and can thereby make
unique contributions to the development that is needed in LDCs.
In this environment, however, the role of the state and of regional,
international and global authorities is critical and must be supported and
respected. Combined with the Catholic perspective on the responsibility of the
state to guarantee the public order and promote the common good, these bodies
must play a pivotal role in orchestrating and directing LDC development. This
can be especially challenging in a post-conflict context and especially so in a
"failed state" situation.
The teaching of our tradition, when it comes to the responsibility of
governments to enact the legal framework and rules so that financial and
commercial activities fulfill their social purpose and function smoothly, has
consistently asserted a positive role for a limited government, that is neither
libertarian or collectivist. It became clear during the 2008 financial crisis
that the market does not naturally contain in itself the ingredients for an
automatic correction of errors and would have led to a collapse of the financial
and economic system if the states had not acted. The rescue of the banks,
necessary as it has been, did not prevent the painful impact of the crisis on
the population since ultimately the correction of the market’s vagaries is
carried out to the detriment of populations, states have a duty to intervene
pre-emptively to avoid such suffering. "The articulation of political authority
at the local, national and international levels is one of the best ways of
giving direction to the process of economic globalization. It is also the way to
ensure that it does not actually undermine the foundations of democracy".
While recognizing the benefits of free trade to promote development and
therefore the urgency to close the gap in the Doha Development Round, the
implementation of the commitments to introduce duty free, quota free access to
the market for the LDCs should be accompanied by adequate measures to protect
farmers against price volatility which has a strong impact on food security for
several reasons: high prices make food unaffordable for the poor and temporarily
low prices give farmers the incorrect information on needed seedlings after
harvest for the following year. To prevent price volatility or at least weaken
its impact, local food crops need to be protected against sudden disruptions in
international prices. For example, the establishment of regional stockpiles of
raw food (cereals, oil, sugar) can have a twofold benefit: these stocks can be
sold at an affordable price in case of shock and they can play a moderating role
against the volatility of local prices.
The "developmental state" plays a unique and key role in the development of a
country and with other regional and international authorities is expected to
coordinate appropriate and constructive plans. In addition to the tasks already
mentioned above, the responsibility of mobilizing the domestic resources that
are regarded as a critical component of stable financing for government
priorities and development needs has been identified as essential. This is a
tedious and complicated undertaking, especially where no basic framework or
infrastructure exists to advance such an objective. Alongside the other
resources like FDI (Foreign Direct Investment), ODA (Official Development
Assistance) and remittances from local citizens working abroad, these domestic
resources will play an essential role in any development plan.
Corporations: The presence of private corporations in communities, societies and
countries continues to grow and they have a far reaching impact wherever they
are located. Their influence on development, depending on their size and
footprint, in local communities and across broad sections of society can be
significant and should be monitored and evaluated by the state. They should also
be expected to fulfill their obligations as good corporate citizens by keeping
in mind according to the Holy Father that, "business management cannot concern
itself only with the interests of the proprietors, but must also assume
responsibility for all the other stakeholders who contribute to the life of the
business: the workers, the clients, the suppliers of various elements of
production, the community of reference."[7]
Private Finance and Development; The presence of private finance institutions
and actors, such as private equity and hedge funds, in countries and regions
across the world continues to increase. Facilitated by the continued expansion
and integration of all aspects of the global financial system, their presence
presents a unique set of challenges in LDCs. It is important that LDCs be in a
position to benefit from their presence and assure that their activities are
making a contribution to lasting development.
Once again Pope Benedict reminds all actors in this space and this applies
especially to those investors in LDCs that, "What should be avoided is a
speculative use of financial resources that yields to the temptation of seeking
only short-term profit, without regard for the long-term sustainability of the
enterprise, its benefit to the real economy and attention to the advancement, in
suitable and appropriate ways, of further economic initiatives in countries in
need of development. It is true that the export of investments and skills can
benefit the populations of the receiving country. Labour and technical knowledge
are a universal good. Yet it is not right to export these things merely for the
sake of obtaining advantageous conditions, or worse, for purposes of
exploitation, without making a real contribution to local society by helping to
bring about a robust productive and social system, an essential factor for
stable development."[8]
7. Conclusion
In conclusion, Mr. Pres?dent, LDCs continue to face enormous challenges as they
search for the resources and the path to development for their citizens. There
remains no easy formula for success but the promise of solidarity can be a
foundation for the renewal of commitment by those who have wrestled with this
challenge for decades and a guidepost for the new actors in this space. There
are numerous different and essential roles and responsibilities for the
successful implementation of the development process in the LDCs. Thus, the Holy
See anticipates a new Programme of Action for the LDCs for the coming decade.
Now is the time to translate into concrete action the commitments that have been
made in these days. The future well being of the LDCs depends to a great extent
upon the spirit of gratuitousness that motivates our common efforts. Working
together in a coordinated and cooperative fashion the institutions and actors
from all sectors can and must support the efforts of all LDCs to achieve their
goals as members of the one human family.
NOTES
[1] Paul VI, Encyclical Letter, Populorum Progressio; On the Development of
Peoples, no. 14
[2] Benedict XVI, Encyclical Letter, Caritas in Veritate: Charity in Truth, no.
33.
[3] Ibid., no. 23 Pope Benedict reiterates this approach when he writes; "Many
areas of the globe today have evolved considerably, albeit in problematical and
disparate ways, thereby taking their place among the great powers destined to
play important roles in the future. Yet it should be stressed that progress of a
merely economic and technological kind is insufficient. Development needs above
all to be true and integral."
[4] Ibid., n. 7
[5] Ibid., no. 63
[6] Ibid.,
[7] Ibid., no. 34
[8] Ibid., no 40
---------------------------------------------------------------
Holy See to UN on Population and
Development
"Let Us Feed the Nearly 1 Billion People Who Are Malnourished"
NEW YORK, APRIL 13, 2011 - Here is the statement delivered Tuesday by Archbishop
Francis Chullikatt, the Holy See's permanent observer to the United Nations, to
the 44th Session of the Commission on Population and Development. He spoke on
the topic "Fertility, Reproductive Health and Development."
* * *
Mr. Chairman,
As we consider the theme of "fertility, reproductive health and development", my
delegation takes this opportunity to focus on the paramount importance of
respect for the inherent dignity of the human person in all development efforts.
At the outset, it will become clear that the theme for this Session mandates a
careful scrutiny in order to attain, rather than frustrate, the noble goals of
the United Nations that are ordered to preserving the "dignity and worth of the
human person."
Unfortunately many discussions in the present day continue to be led by a false
notion that, in the context of population growth, the very act of giving life is
something to be feared rather than affirmed. Such thinking is based on a radical
individualism which sees human reproduction as a commodity that must be
regulated and improved in order to encourage greater market efficiency and
development. How can such a view be consistent with the objectives of the United
Nations? Put most candidly, it cannot.
This flawed understanding leads to the distorted view that population growth,
especially among the poor, must be decreased in order to address poverty,
illiteracy and malnutrition. It is also based upon the consistently disproven
theory that population increase will devastate the environment, lead to global
competition and confrontation for resources and undermine the ability of women
to interact fully with society. These apprehensions contribute to the
advancement of forms of reproductive technology which denigrate the nature of
human sexuality. The combination of these misconceptions have led some national
governments to adopt laws and policies which discourage parents from exercising
their fundamental and non-derogable right to have children free of coercion and
which even make it illegal for mothers to give birth in some cases or for a
child to have one’s own brothers and sisters.
As the Secretary General’s report notes, reproduction rates vary in many places
in the world. However, the report improperly suggests that the rates of
reproduction in developing countries are an area of primary concern which
demands urgent action. The report, furthermore, promotes the tragic theory that
if there were fewer poor children there would be less need to provide education;
that if there were fewer poor women giving birth then there would be less
maternal mortality; and, that if there were fewer people needed to be fed then
malnutrition would be more easily addressed and that greater resources could be
allocated to development. In order to combat legitimate problems, the
increasingly discredited concept of population control must be discarded.
This distorted world-view regards the poor as a problem to be commoditized and
managed as if they were inconsequential objects rather than as unique persons
with innate dignity and worth who require the full commitment of the
international community to provide assistance so that they can realize their
full potential.
Instead of focusing political and financial resources on efforts to reduce the
number of poor persons through methods which trivialize marriage and the family
and deny the very right to life of unborn children, let us instead focus these
resources on providing the promised development assistance to the approximately
920 million people living on less than $1.25 per day. Let us feed the nearly 1
billion people who are malnourished, and let us provide skilled birth attendants
at every birth to reduce the incidents of maternal and child morality. Let us
achieve our promise of providing primary education to the 69 million children
who risk becoming another generation without such basic assistance. These
children of today will be the citizens of tomorrow who have much to contribute
to the welfare and common good of all.
Through the pursuit of the common good and integral human development -- which
necessarily takes into account political, cultural and spiritual aspects of
individuals, families and societies -- the international community can respect
the dignity of each and every person and thus foster a new ethic for
development. This ethic is precisely the tonic that our world desperately needs
in order to promote enduring peace and the authentic flourishing for all.
Mr. Chairman,
While the Holy See continues to encourage and advocate that greater priority be
placed on addressing the needs of the most vulnerable, at the same time my
delegation urges that greater financial, political and social emphasis must be
directed at supporting the family.
As the Secretary-General’s report notes, in some regions of the world countries
are experiencing population growth below replacement level. This lowering of
fertility rates has given rise to ageing populations which lack the necessary
population to sustain economic development and provide the resources necessary
to support these ageing populations. Inherently linked to addressing this
demographic problem is the need to support families. Through the adoption of
policies which encourage marriages that are open to and welcome children, and
which also provide families the necessary assistance in bearing and rearing
children, including those with large families, national policies can encourage a
new commitment and openness to life -- life that will sustain a flourishing
human family!
The very first principle upon which the outcome document of the International
Conference on Population and Development was based recognized that the
international community must, in conformity with universally recognized human
rights, "respect the various religious and ethical values and cultural
background" of all people.[1] This principle is not only a long-held value for
international cooperation but it is also necessary for authentic economic
development. Recognition of this critical tenet is vital to the success of our
work during this Session.
Religious institutions have long been the source for providing health care to
local populations around the world. It is worth noting that the Catholic Church
provides approximately 25% of all care for those living with HIV/AIDS with over
16,000 social welfare programs and over 1,000 hospitals, 5,000 dispensaries and
over 2,000 nurseries in Africa alone.[2] Respecting religious and cultural
values is not merely a matter of theory; it is essential for an integral and
authentic human development consistent with the objectives of the United Nations
and its family of related organizations.
It is important that the international community continue to reflect on the
relationship between population and development. Yet, in doing so, governments
must always remember that people are an asset and not a liability. The more
governments recognize this, the more they will be able to put in place
programmes and policies that truly advance the well-being of all persons, and
thus contribute to the development of the entire human community.
Thank you, Mr. Chairman.
NOTES
[1] International Conference on Population and Development, Chapter II,
"Principles."
[2] Statistical yearbook of the Church, 2008.
-------------------------------------------------------------------------
Holy See Statement on "Sexual Orientation"
"Human Sexuality ... Is Not an 'Identity'"
GENEVA, MARCH 24, 2011 - Here is the address Archbishop Silvano M. Tomasi,
permanent representative of the Holy See to the United Nations and Other
International Organizations in Geneva, delivered Tuesday at the 16th Session of
the Human Rights Council on "sexual orientation."
* * *
Mr. President,
The Holy See takes this opportunity to affirm the inherent dignity and worth of
all human beings, and to condemn all violence that is targeted against people
because of their sexual feelings and thoughts, or sexual behaviors.
We would also like to make several observations about the debates regarding
"sexual orientation."
First, there has been some unnecessary confusion about the meaning of the term
"sexual orientation," as found in resolutions and other texts adopted within the
UN human rights system. The confusion is unnecessary because, in international
law, a term must be interpreted in accordance with its ordinary meaning, unless
the document has given it a different meaning.[1] The ordinary meaning of
"sexual orientation" refers to feelings and thoughts, not to behavior.[2]
Second, for the purposes of human rights law, there is a critical difference
between feelings and thoughts, on the one hand, and behavior, on the other. A
state should never punish a person, or deprive a person of the enjoyment of any
human right, based just on the person's feelings and thoughts, including sexual
thoughts and feelings. But states can, and must, regulate behaviors, including
various sexual behaviors. Throughout the world, there is a consensus between
societies that certain kinds of sexual behaviors must be forbidden by law.
Pedophilia and incest are two examples.
Third, the Holy See wishes to affirm its deeply held belief that human sexuality
is a gift that is genuinely expressed in the complete and lifelong mutual
devotion of a man and a woman in marriage. Human sexuality, like any voluntary
activity, possesses a moral dimension: It is an activity which puts the
individual will at the service of a finality; it is not an "identity." In other
words, it comes from the action and not from the being, even though some
tendencies or "sexual orientations" may have deep roots in the personality.
Denying the moral dimension of sexuality leads to denying the freedom of the
person in this matter, and undermines ultimately his/her ontological dignity.
This belief about human nature is also shared by many other faith communities,
and by other persons of conscience.
And finally, Mr. President, we wish to call attention to a disturbing trend in
some of these social debates: People are being attacked for taking positions
that do not support sexual behavior between people of the same sex. When they
express their moral beliefs or beliefs about human nature, which may also be
expressions of religious convictions, or state opinions about scientific claims,
they are stigmatized, and worse -- they are vilified, and prosecuted. These
attacks contradict the fundamental principles announced in three of the
Council's resolutions of this session.[3] The truth is, these attacks are
violations of fundamental human rights, and cannot be justified under any
circumstances.
Thank you, Mr. President.
NOTES
[1] Vienna Convention of the Law of Treaties, Article 31(1): "A treaty shall be
interpreted in good faith in accordance with the ordinary meaning to be given to
the terms of the treaty in their context and in the light of its object and
purpose" (emphasis added). Article 31(4): " A special meaning shall be given to
a term if it is established that the parties so intended. " These rules of
treaty interpretation are based on customary international law, and are
applicable to "soft law."
[2] Moreover, many publications have given definitions of "sexual orientation,"
and all of the ones that we have seen are similar: they do not refer to
behavior; they refer to sexual feelings and thoughts. E.g.:
(1) "sexual orientation means the general attraction you feel towards" another
person or persons. Equality Commission (The United Kingdom); See,
www.equalityhumanrights.com, under "What does sexual orientation mean?
(2) "sexual orientation may be broadly defined as a preference for sexual
partners …." International Labour Office, ABC of Women Workers' Rights and
Gender Equality (2nd ed., 2007), p. 167). A "preference" is a mental-emotional
state; it is not conduct.
(3) "sexual orientation refers to a person's sexual and emotional attraction to
people …." Amnesty International, Crimes of Hate, Conspiracy of Silence (Amnesty
International Publications, London, 2001), p. vii (emphasis omitted).
(4) "'Sexual orientation' refers to each person's capacity for profound
emotional, affectional and sexual attraction to, and intimate and sexual
relations …." Asia Pacific Forum, ACJ Report: Human Rights, Sexual Orientation
and Gender Identity (15th Annual Meeting, Bali, 3-5 Aug. 2010), p. 8.
[3] L-10 on freedom of opinion and expression; L.14 on freedom of religion or
belief; L. 38 on combating intolerance, negative stereotyping and
stigmatization.
---------------------------------------------------------------------------------
Holy See on Redefining "Gender"
"This Agenda ... Calls Into Question the Very Foundation of the Human Rights
System"
NEW YORK, MARCH 18, 2011 - Here is the address given Monday by Archbishop
Francis Chullikatt, permanent observer of the Holy See to the United Nations, at
the 55th session of UNESCO's Commission on the Status of Women.
* * *
Mr. Chairman,
The Holy See strongly affirms the need to respect the inherent dignity and worth
of all women and girls, which are fundamental to their authentic advancement.
It is noteworthy that the Charter of the United Nations, in preambular paragraph
2, calls for the "equality between women and men," a call that is repeated in
the Universal Declaration of Human Rights (UDHR) in preambular paragraph 5. The
UDHR also prohibits discrimination on the grounds of sex (Art. 2). This
recognition is essential to the future of the human race and all its members. In
addition, the UDHR acknowledges the equal rights of a man and a woman to marry
and found a family, the natural and fundamental unit of society (Art. 16). This
recognition is essential to the future of the human race and all its members.
The 1966 International Covenant on Civil and Political Rights (ICCPR) also
prohibits discrimination on the basis of sex (Art. 2), recognizes "the equal
right of men and women to the enjoyment of all civil and political rights" (Art.
3) and repeats the language found in art. 16 of the UDHR (Art. 23). The 1979
Convention on the Elimination of Discrimination Against Women continues along
these lines (Art. 1).
As the Conclusions refer to the term "gender", my delegation wishes to recall
that, since the early 1990s it was gradually introduced into non-binding
documents negotiated by State Parties, and has been commonly used to refer to
the two sexes, male and female. In treaty law, the only definition of "gender"
which binds State Parties is that contained in the Rome Statute of the
International Criminal Court, which states that "the term 'gender' refers to the
two sexes, male and female, within the context of society. The term 'gender'
does not indicate any meaning different" from the aforementioned definition
(Art. 7.3).
It is worth remembering that during the 1995 Fourth World Conference on Women, a
different and radical understanding of gender had been circulated during
informal discussions, but was rejected. Moreover, the President of the Fourth
World Conference on Women, on the recommendation of a large body of Member
States, explicitly stated at that Conference that "the word 'gender' had been
commonly used and understood in its ordinary, generally accepted usage." That
is, gender refers to "male" and "female"-the generally and historically accepted
usage. This statement also emphasized that no "new meaning or connotation of the
term, different from accepted prior usage," had been intended (cf. Report of the
Fourth World Conference on Women Beijing, 4-15 September 1995, Statement by the
President of the Conference on the commonly understood meaning of the term
"gender", 2-3, A/CONF.177/20/Rev.1). It is noteworthy that, at that time, the
Holy See consistently reaffirmed its understanding of gender, and does so again
today.
Unfortunately during the negotiations of the present text, some delegations
attempted to advance once again, through the vehicle of "gender studies," a
radical definition of "gender," which asserts that sexual identity can somehow
be adapted indefinitely to suit new and different purposes, not recognized in
international law. In response, in the present text, a new preambular paragraph
was adopted with a view to eliminating doubts about the promotion of a new
definition of "gender". Such an agenda has no place in any document sponsored by
the United Nations, let alone one concerning women and girls. Rightly, during
negotiations many delegations reaffirmed the use of "gender" as referring to
"women and men," or male and female, according to its ordinarily agreed usage
before, during and after negotiation of the Beijing Declaration and Platform for
Action.
The attempt to re-define gender is also linked to the missing reference to the
UDHR, in the present text. The UDHR, the foundational document of the human
rights system, acknowledges the inherent dignity and worth of every human
person, male and female. Yet some of those promoting a re-definition of gender
opposed reference to the UDHR in the face of overwhelming support for its
inclusion, and equally opposed reference to "the inherent dignity and worth of
women and men," a bedrock principle of the human rights system. In light of
these trends, the international community should be aware that this agenda to
re-define "gender," in turn, calls into question the very foundation of the
human rights system.
In addition, this radical approach is also connected to the missing reference to
the "rights" of parents, in particular, their right to choose the education for
their children, including education about authentic human love, marriage, and
the family. The rights of parents are specified in the UDHR, the International
Covenant on Civil and Political Rights and the International Covenant on
Economic, Social, and Cultural Rights. Several attempts to include parental
rights' language to stand alongside the term parental responsibilities were
rebuffed. This is a grave matter, when one considers that parental rights and
duties are firmly rooted in international law, and that parental rights are
correlative with duties, the former being necessary to carry out the latter (cf.
UDHR, art. 26.3; International Covenant on Civil and Political Rights, art. 18;
Convention on the Rights of the Child, arts. 3.2, 5, 14.2).
In closing, my delegation takes the opportunity to reaffirm all of the Holy
See's reservations on past occasions with regard to the meaning of the term
"sexual and reproductive health," which should not include abortion or abortion
services. Moreover, the Holy See in no way endorses contraception or the use of
condoms, either as a family planning measure or as part of HIV/AIDS prevention
programmes or classes/programmes of education in sexuality. The Holy See - as
well as many women in the world - is convinced that the true advancement of
women is strongly linked to the recognition and the effective implementation of
their rights, dignity and responsibilities. Women and men are both called to
welcome, protect and foster these, for a renewed commitment towards humanity.
Thank you, Mr. Chairman.
----------------------------------------------------------
Holy See Statement on Sustainable
Development
"The Economy Needs Objective Moral Formation in Order to Function Correctly"
NEW YORK, MARCH 9, 2011 - Here is the address Charles Clark, professor of
economics at St. John's University, delivered Monday on behalf of the Permanent
Observer Mission of the Holy See to the United Nations to the Second Preparatory
Committee for the U.N. Conference on Sustainable Development.
* * *
Mr. Chairman,
At the outset my delegation expresses its gratitude for the invitation extended
to the Holy See to participate in this PrepCom, as it did exactly twenty years
ago during the fourth PrepCom in March 1992 just before the Rio Conference where
we agreed that the human beings are at the center of our concern.
The promotion of sustainable development is one of the most important challenges
humanity faces today. As the main forum for dialogue on global issues, the
United Nations as the “Family of Nations” will necessarily serve a key role in
promoting international cooperation towards this goal. These preparatory
meetings will provide a useful opportunity for Governments and civil society to
discuss how the international community can best achieve sustainable development
and poverty eradication. My delegation hopes that this second round of
preparatory meetings for the Rio+20 Conference on Sustainable Development will
be successful, trusts that all concerns will be heard and addressed in mutual
respect and in a spirit of goodwill, and proposes its own small contribution in
this same spirit. Above all, we must acknowledge that the human beings must
remain the center of our focus and basis of our actions for sustainable
development.
While many have suggested that this committee should focus exclusively on
“strategies” and “best practices” and avoid “theoretical debates,” in the view
of my delegation it would be helpful to restate the principles that need to
guide development strategies and policies lest our efforts create policies that
could be harmful. This is particularly the case when we are considering concepts
such as the proposed adoption of the theme of “green economy” as the Committee’s
Report recommends. In pursuing the goal of “Green Economy in the context of
sustainable development and poverty eradication” (GESDPE), my delegation hopes
that we would not forget that the purpose of development is integral human
development and that all our strategies and practices must be judged by this
standard — for the human beings are and must remain at the center of our
concern.
Many years ahead of the Earth Summit, the Holy See called for a new perspective
on development that promotes the “authentic human development” of all persons
and the whole person. This vision of development is not in opposition to
economic growth and progress; instead, it is a recognition that economic growth,
whether it is driven by markets or driven by States, will not necessarily
promote the kind of development that is worthy of humans. Promoting economic
development should not be at the expense of the poor and marginalized or of
future generations, which is often qualified as “inter-generational engagement
and justice”. The well-being of all, and especially those who live with the
pains of hunger and who are excluded from contributing to and benefiting from
the economic, social and political life of their communities, requires that both
markets and government policies be directed towards the higher goal of integral
human development, grounded in the principle of the fundamental human dignity of
each person. With them, it is our solemn obligation to remain in solidarity. We
all must work together to ensure that this is incorporated into the goal of
sustainable development and the concept of the “green economy.”
Most of the development strategies and policies that have failed to promote
integral human development in the past have done so because they reduced humans
to a shadow of their humanity. On the one hand we are told that self-interest
and greed are the sole drivers of human behavior, and that “free markets” are
all that is needed to turn “private vice into public virtue.” On the other hand
we are told that human nature is what society makes it, giving us a development
strategy that centers on structures and institutions, with the hope that the
right institutions will be enough to promote development. Each view has part of
the truth: humans often are driven by self-interest and social institutions do
greatly shape human attitudes and actions, markets and government policy both
have potential to promote the common good. But humanity cannot be reduced to
either selfish egos or social constructs. A full understanding of what it means
to be human must also include the basic solidarity that is a necessary part of
our humanity, that comports to the fundamental dignity of each person and that
demands justice. Just as we need to improve the functioning of markets and the
effectiveness of government policy, we must also work to promote solidarity and
social justice.
Real development will not and cannot be produced by changes in structures or
market incentives alone. Of equal importance is the required change of hearts
and minds as well as our subsequent action. Benedict XVI wrote: “integral human
development is primarily a vocation” (Caritas in veritate, 11), for development
to be meaningful and sustainable it has to be human development, the development
of each human in the totality of their humanity, directed towards the common
good. If our view of the Green Economy in the context of Sustainable Development
and Poverty Eradication (GESDPE) is based on either of the two narrow views of
personhood, then the strategies developed will center only on “structural and
technological changes in the institutions” and will in the end fail to promote
authentic human development. Structural and technological changes will only
promote real development if they are used to help people become more human. When
they do not promote human development they risk becoming tools of social control
and exclusion. The economy needs objective moral formation in order to function
correctly -- not any ethics whatsoever, but a moral formation which is
people-centered” (CV 45).
An economy grounded in a people-centered ethics and morality will necessarily
promote the goals of GESDPE, for it will promote both the care of humans and the
care of creation. Such an approach must recognize that the economy starts with
several vital gifts: first, the gift of creation to all humans and, second, the
sharing of that gift between humans. An economy not grounded in a
people-centered ethics and morality will undoubtedly instrumentalize the goods
of the earth for the benefit of the rich and powerful. It will turn social and
environmental indicators, which can be valuable tools for helping to promote
authentic human development, into statistical fixations and false goals that
give the appearance of progress without producing the reality of true progress.
Or worse, they can become excuses for sacrificing human rights and assaulting
human dignity, all for a distorted view of the common good. If humans in their
full humanity are not viewed as the ultimate goal of development as was agreed
in Rio twenty years ago, then we fear that humans will be seen by many as the
primary barrier to development and we can be certain which humans these will be:
the poor; the marginalized; the inconvenient; those yet to be born and those who
due to age, disability or illness cannot defend themselves.
My delegation hopes that this Committee work will set the stage for a
re-commitment to sustainable development at Rio+20. It may be a coincidence that
this important conference corresponds to the 45th anniversary of the late Pope
Paul VI’s landmark encyclical “Populorum Progessio” (Development of Peoples),
considered themagna carta of development. We hope that it will also become a
clarion call to people of goodwill for an integral human development that will
form the foundation for peace, founded on social justice and animated by
solidarity.
Thank you, Mr. Chairman
--------------------------------------------------------------
Address of Holy See to UN on Food Security
"The Right to Food Is … Intrinsically Linked to the Right to Life"
GENEVA, Switzerland, MARCH 9, 2011 - Here is the address Archbishop Silvano
Tomasi delivered Tuesday at the 16th ordinary session of the Human Rights
Council in Geneva regarding food security.
* * *
Mr. President,
1. The right to food is a basic right because it is intrinsically linked to the
right to life. Almost a billion people, however, do not enjoy this right. The
challenge for the world's community is "to tackle one of the gravest challenges
of our time: freeing millions of human beings from hunger, whose lives are in
danger due to a lack of daily bread."
Two conditions are involved: there must be safe food available in sufficient
quantity; each person should have access to food. Special attention should be
directed to the 2.5 billion people dependent on agriculture for their daily
sustenance. Among this population are found most of the people who suffer from
malnutrition and hunger. Solutions exist to improve the situation, but they
demand vigorous action by the governments and peoples of the countries
concerned. The international community is also expected to act. My Delegation
would like to indicate some conditions it thinks necessary for the enjoyment of
the human right to food and the development of policies of food security as a
prerequisite for self-sufficiency.
2. First, it is necessary to recognize and strengthen the central role of
agriculture in economic activity; thus, to reduce malnutrition in rural areas,
production per person must increase in order to enhance local, regional or
national food independence. Investments to improve productivity are required in
the areas of seeds, training, sharing of tools for cultivation and of the means
for marketing. Structural changes are also demanded according to the specificity
of individual states. For example, we must ensure security of land tenure for
farmers, especially for those with small landholdings. The customary right of
land ownership may be reconsidered. A clear property right gives the farmer the
opportunity to pledge his land in exchange for seasonal credit to purchase
necessary inputs. In addition, the aim of land tenure has now become
increasingly important in the face of the expansion of the phenomenon of land
grabs. In Sub-Saharan Africa, 80% of the land is occupied by poor who have no
land titles. In addition, membership in cooperatives and access to information
services would strengthen productivity.
3. We must ensure that food flows to those who need it. The current food crises
have shown that some regions are facing serious shortfalls, and in areas that
traditionally produce food the stocks are now exhausted or limited. These
circumstances entail strong restrictions to food aid in emergency situations.
The smooth flow of food products involves several conditions: local markets
should be efficient, transparent and open; information must flow efficiently;
investment in roads, transport and storage of crops is indispensable. Barriers
to exports that have been decided by sovereign states must be limited. These
barriers temporarily exacerbate deficits in importing countries and strongly
raise prices; finally, food aid that plays a vital role in cases of disasters
must not disrupt local agricultural production. For example, the distribution of
large amounts of food either free or cheap can ruin the farmers of the region
who can no longer sell their products. In so doing, we jeopardize the future of
local agriculture.
4. Adequate measures, therefore, should be taken to protect farmers against
price volatility which has a strong impact on food security for several reasons:
high prices make food unaffordable for the poor and low prices give farmers the
incorrect information on needed seedlings after harvest for the following year.
To prevent price volatility or at least weaken its impact, local food crops need
to be protected against sudden disruptions in international prices. The customs
duty at the entrance of an importing country (or the cyclical adjustment of
special and differential treatment) must take into account both the needs of
poor consumers and secondly the price to be paid to small farmers so they may
afford a dignified standard of living and promote production. Speculation should
be limited to the actors necessary for the proper functioning of the future
markets. Governments should refrain from introducing measures that increase
volatility, and are called to reconsider that food cannot be like any commodity,
a matter of speculation or an instrument of political pressure. The
establishment of regional stockpiles of raw food (cereals, oil, sugar) can have
a twofold benefit: these stocks can be sold at an affordable price in case of
shock and they can play a moderating role against the volatility of local
prices.
5. The availability of food is not a sufficient factor to ensure food for
everyone. People must have sufficient income to purchase food or food should
have an affordable price for the poor. This raises the question of a
comprehensive safety net that may consist in making available food products at
subsidized prices for the poorest people at a regional level. The level of
subsidy would vary according to the market price so that the cost of subsidized
food can remain stable. It is illusory to believe there is a "good price" for
wheat or corn. The price that a poor consumer may be able to pay may not
correspond with what a small African farmer needs to live. We must construct
mechanisms that bridge the gap between these two prices and for the poorest
countries solidarity requires that they be internationally funded.
6. A recent development in the world search for food security regards the
purchase or rent of large extensions of arable land on the part of foreign
organizations in countries other than their own. It seems a reasonable
precondition to require that the people who are in the area should be respected,
included in the project, and that the level of food security in the region
should be increased. This said, investment in hunger and agriculture is
essential to eradicate hunger and malnutrition.
7. In conclusion, Mr. President, food insecurity is not inevitable, given the
vast agricultural and pastoral areas to be exploited still. With a concerted and
determined action sustained by the ethical conviction that the human family is
one and must move forward in solidarity, urban and rural populations together,
the right to food can be implemented for every person.
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Archbishop Tomasi's Address to UN Rights
Council
"At the Heart of Fundamental Human Rights Is Freedom of Religion, Conscience and
Belief"
GENEVA, MARCH 7, 2011 - Here is the address
Archbishop Silvano Tomasi, permanent representative of the Holy See to the U.N.
offices in Geneva, delivered March 2 at the XVI ordinary session of the Human
Rights Council on religious freedom.
* * *
Mr. President,
1. At the heart of fundamental human rights is freedom of religion, conscience
and belief: it affects personal identity and basic choices and it makes possible
the enjoyment of other human rights. As the UN Declaration on the Elimination of
Religious Discrimination recognises, the spiritual dimension of life is a vital
part of human existence.[1] But an increased proliferation of episodes of
discrimination and acts of violence against persons and communities of faith and
places of worship in several different geographical regions of the world denies
in practice the principle proclaimed in law. Religious strife is a danger to
social, political, and economic development. Religious conflict polarizes
society, breaking the bonds necessary for social life and commerce to flourish.
It produces violence, which robs people of the most fundamental right of all,
the right to life. And it sows seeds of distrust and bitterness that can be
passed down through the generations. Often impunity and media neglect follow
such tragedies. A recent survey shows that out of 100 people killed because of
religious hatred, 75 are Christian.[2] That concentration of religious
discrimination should cause concern to all of us. But the Holy See's purpose in
this intervention is to reaffirm the importance of the right to freedom of
religion for all individuals, for all communities of faith, and for every
society, in all parts of the world.
2. The State has the duty to defend the right to freedom of religion and it has
therefore the responsibility to create an environment where this right can be
enjoyed. As stated in the Declaration on Religious Discrimination and elsewhere,
the State has to fulfil several duties in the everyday functioning of society.
For example, the State must not practice religious discrimination -- in its
laws, in its policies, or by allowing de facto discrimination by public
employees. It must promote religious tolerance and understanding throughout
society, a goal that can be achieved if educational systems teach respect for
all and judicial systems are impartial in the implementation of laws and reject
political pressure aimed at ensuring impunity for perpetrators of human rights
crimes against followers of particular religion. The State should support all
initiatives aimed at promoting dialogue and mutual respect between religious
communities. It must enforce its laws that fight against religious
discrimination -- vigorously, and without selectivity. The State must provide
physical security to religious communities under attack. It must encourage
majority populations to enable religious minorities to practice their faith
individually and in community without threat or hindrance. The State must have
laws that require employers to make "reasonable accommodations" for an
employee's religion.
3. Freedom of religion is a value for society as a whole. The State that
protects this right enables society to benefit from the social consequences that
come with it: peaceful coexistence, national integration in today's pluralistic
situations, increased creativity as the talents of everyone are placed at the
service of the common good. On the other hand, the negation of religious freedom
undermines any democratic aspiration, favours oppression, and stifles the whole
society that eventually explodes with tragic results. From this angle as well it
is clear that freedom of religion and conviction is complementary and
intrinsically linked to freedom of opinion, expression and assembly. Besides, an
environment of real freedom of religion becomes the best medicine to prevent the
manipulation of religion for political purposes of power grabbing and power
maintenance and for the oppression of dissenters and of different faith
communities or religious minorities. In fact, religious discrimination and
strife are rarely, if ever, solely the product of differences in religious
opinions and practices. Below the surface are social and political problems.
4. To reap the social benefits of religious freedom specific measures need to be
devised that allow the practical exercise of this right to flourish. Mr.
President, I would like to highlight some measures at the U.N. level. The
Special Rapporteur on freedom of religion could be invited regularly to include
information on persecution of religious groups. It would be helpful if the
Office of the U.N. High Commissioner of Human Rights were to monitor the
situation of governmental and societal restrictions on religious freedom and
report annually to the Human Rights Council. Article 20 of the Covenant on Civil
and Political Rights[3], which pertains to advocacy of religious hatred that
incites religious discrimination, raises important questions, such as the
relation between various rights, and about the best ways to achieve legitimate
aims. Blasphemy laws are a case in point. The workshops mandated to study
Article 20, and to propose good practices, are a step in the right direction.
5. I will conclude, Mr. President, by calling attention to three false
perceptions surrounding freedom of religion and belief. In the first place, the
right to express or practice one's religion is not limited to acts of worship.
It also includes the right to express one's faith through acts of charitable and
social service. For example, providing health and education through religious
institutions are important ways for people to live their faith.[4] Second, faith
communities have their own rules for qualifications for religious office, and
for serving in religious institutions, including charitable facilities. These
religious institutions are part of civil society, and not branches of the state.
Consequently, the limits that international human rights law places on States
regarding qualifications on state office holding and public service do not apply
automatically to non-state actors. As acknowledged by the Declaration on
Religious Discrimination, freedom of religion entails the right of a religious
community to set its own qualifications.[5]
Religious tolerance includes respecting differences of opinions in these
matters, and respecting the difference between a state and a religious
institution. And finally, there is a fear that respecting the freedom to choose
and practice another religion, different from one's own, is based on a premise
that all truth is relative and that one's religion is no longer absolutely
valid. That is a misunderstanding. The right to adopt, and to change, a religion
is based on respect for human dignity: the State must allow each person to
freely search for the truth.
6. Mr President, the State has an ethical and legal obligation to uphold and
make applicable the right to freedom of religion or conviction both because it
is a fundamental human right, and because it is its duty to defend the rights of
its citizens and to seek the welfare of society. As His Holiness Pope Benedict
XVI stated in addressing the diplomatic corps, religious freedom is "the
fundamental path to peace. Peace is built and preserved only when human beings
can freely seek and serve God in their hearts, in their lives and in their
relationships with others."[6]
NOTES
[1] Declaration on the Elimination of All Forms of Intolerance and of
Discrimination Based on Religion or Belief, General Assembly Res. 36/55 (1981);
e.g., fourth preambular paragraph.
[2] Cfr., Aid to the Church in Need, Religious Freedom in the World – Report
2010; Conference Persecution of Christians organized by the Commission of the
Bishops' Conferences of the European Community, the European Parliamentary
Groups of the European People's Party and the European Conservatives and
Reformist's Group on October 10, 2011
[3] Article 20 : "1. Any propaganda for war shall be prohibited by law. 2. Any
advocacy of national, racial or religious hatred that constitutes incitement to
discrimination, hostility or violence shall be prohibited by law."
[4] See, for example, Article 6(b), Declaration on the Elimination of All Forms
of Intolerance and of Discrimination Based on Religion or Belief.
[5] Article 6(g), Declaration on the Elimination of All Forms of Intolerance and
of Discrimination Based on Religion or Belief.
[6] His Holiness Pope Benedict XVI. Address to the Members of the Diplomatic
Corps. 10 January 2011.
----------------------------------------------------------------------
Holy See Address to UN Meeting on Women
"Education Is a Key to the Authentic Advancement of Women in the World"
NEW YORK, MARCH 5, 2011 - Here is the Feb. 28 statement of the Holy See
delegation to the Economic and Social Council’s 55th session of the Commission
on the Status of Women.
* * *
Mr. Chairman,
On the occasion of this fifty-fifth session of the Commission on the Status of
Women (CSW), my delegation takes this opportunity to focus on the priority and
review themes presently under consideration. In this regard, my delegation
continues to emphasize that education is a key to the authentic advancement of
women in the world. Education not only helps the woman who pursues it, but also
the community to which she belongs.
In this context, each and every person has great potential. A real education
unlocks that potential and forms the person so as to be properly prepared to
make a concrete contribution to family life as well as that of the community and
society as a whole. The principles by which educational agencies, institutions
and schools operate must be firmly rooted in a profound respect for human
dignity and with full respect for religious and cultural values. If this is
absent, then education is no longer a means of authentic enlightenment but
becomes a tool of control by those who administer it.
Values rooted in the natural law common to humanity play a key role in the
proper education of the human person. This needs to be better understood and
more actively promoted for the authentic advancement of women. Those who receive
an education become wise members of society who can properly choose and pursue
that which is good personally and communally and avoid that which is not good
for the self and for others. Primary education should focus on basic skills and
it must fully respect the primary role of parents regarding their children,
especially in, but not limited to, the area of human sexuality.
The provision of quality primary education is especially necessary for children
who live in developing countries. Studies have consistently demonstrated that
basic education is a key to overcoming poverty and thus a guarantor of the
sustainable development of communities and societies.
In this regard, it is important to recognize the outstanding contribution of
countless consecrated women religious who are engaged especially in poverty
reduction, health and education, and have been at the forefront of helping
children in countries around the world, devoting special attention to those
especially in developing countries. These women engage in selfless service to
help such children come to a greater appreciation of their inherent worth.
Given the many technological advancements of today, it is important that
children be given the education necessary to take advantage of the
communications media. Equally important, they need to be educated about the
inherent dangers in such technology, especially the Internet, and receive proper
guidance in this regard.
Mr. Chairman,
For some time now in this Commission, emphasis has been given to the promotion
of women’s equal access to full employment and decent work. In this regard, the
whole labor process must be organized and adapted to respect the requirements of
the person and his or her forms of life, above all life in the home, taking into
account the individual’s age and sex.
In many societies today women work in nearly every sector of life. However, they
should be able to fulfill their tasks in accordance with their own authentic
nature, without being discriminated against and without being excluded from jobs
for which they are capable, with full respect for their family aspirations and
for their specific role in contributing, together with men, to the common good
of society.
The true advancement of women requires that labor should be structured in such a
way that women do not have to pay for their advancement by abandoning what is
specific to them and at the expense of the family, in which women and mothers
have an irreplaceable role. As foundational instruments of the United Nations
Organization rightly point out, the family, founded on the marriage between a
man and woman, is the natural and fundamental group unit of society and is
entitled to protection by society and the State (cf., Universal Declaration of
Human Rights, Art. 16,3; International Covenant on Civil and Political Rights,
Art. 23,1). For this reason, women who choose marriage must be supported, as
should their husbands and their children. Civil legislation regarding marriage
ought to protect the family which is necessary for the preservation and increase
of the human community.
Mr. Chairman,
My delegation must stress that violence and unjust discrimination against girls
must never be tolerated. For this reason all States must enact and enforce
legislation to protect girls from all forms of violence and exploitation, from
conception onwards, including abortion, especially sex-selective abortion,
female infanticide, female genital mutilation, rape, domestic violence, incest,
sexual abuse, sexual exploitation, child prostitution and child pornography,
trafficking and forced migration, forced labor, and forced marriage as well as
marriage under legal age.
States must also develop, where they have not already done so, appropriate
support services to assist girls who have suffered violence and unjust
discrimination.A tragically high number of girls are particularly vulnerable:
orphans, children living on the street, internally displaced and refugee
children, children affected by trafficking and sexual and economic exploitation,
children living with HIV/AIDS and children who are incarcerated without parental
support.
States must address the needs of such children by implementing policies and
strategies to build and strengthen governmental, community and family capacities
to provide a supportive environment for such children, including by offering
appropriate counseling and psychosocial support as well as by ensuring their
enrollment in school and access to shelter, good nutrition and social services
on an equal basis with other children.
Mr. Chairman,
Taking up the issue of human trafficking, my delegation cannot stress enough
that this form of modern slavery must end and it must end now! All States have a
serious responsibility to devise, enforce and strengthen effective child and
youth protection to combat, eliminate and prosecute all forms of trafficking in
women and children, including for sexual and economic exploitation, as part of a
comprehensive anti-trafficking strategy within wider efforts to eliminate all
forms of violence against women and children, taking effective measures against
the criminalization of women and children who are victims of exploitation and
ensuring that women and children who have been exploited receive access to the
necessary psychosocial support.
International instruments have been effectively contributing toward an end to
trafficking in persons. Yet States need to augment concrete and concerted
efforts to work together to put an end to this heinous crime by addressing
adequately the demand side of trafficking in persons by strengthening laws
against prostitution of children and adults, child pornography and sexual
exploitation.The authentic advancement of women begins with full respect for the
dignity and worth of all persons. Such respect must take into account the entire
life cycle - from conception to natural death - and States have the
responsibility to ensure this in their national legislations.
Mr. Chairman,
The authentic advancement of women necessarily entails recognition of the deep
fundamental anthropological truths about man and woman, the equality of their
dignity and the unity of both, the well-rooted and profound diversity between
the masculine and the feminine and their vocation to reciprocity and
complementarity, to collaboration and to communion. The more we respect this
truth of human nature, the more we will be able to confront the challenges which
continue to face women today and assist them on the road to authentic
advancement around the world.
Thank you, Mr. Chairman.
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Holy See's Address to UN on Poverty
Eradication
"Authentic Development Requires Fostering the Development of Each Human Being"
NEW YORK, FEB. 15, 2011 - Here is the address delivered last Friday by
Archbishop Francis Chullikatt, permanent observer of the Holy See to the United
Nations, to the 49th session of the Commission for Social Development of the
U.N. Economic and Social Council. The theme of the meeting was "Poverty
Eradication."
* * *
Mr. Chairman,
At the outset my Delegation extends its best wishes to you and the Bureau for a
productive session and looks forward to a successful discussion on the important
theme of poverty eradication.
The subject of poverty eradication is of supreme importance to the Holy See.
Motivated by the "preferential option for the poor," the Holy See currently
works in every region of the world to achieve poverty eradication for all
people.
The last two decades have seen continued progress towards addressing and
reducing global poverty. However, this progress remains uneven with many regions
of the world still failing to see substantial progress and over one billion
people still living in extreme poverty and hunger. For example, over 1.5 billion
have no access to electricity, and over one billion still live without access to
clean water. After the World Summit for Social Development in Copenhagen (12
March 1995), the global community sees evidence of hope and optimism in the
field of social development. Nevertheless, against the backdrop of the recent
world economic and financial crisis, millions of our brothers and sisters go
hungry every day and struggle amidst surmounting poverty.
The international community urgently needs to find proposals for a durable and
enduring solution to this problem. At the Copenhagen Summit, the Holy See
promoted a vision of social development which is "political, economic, ethical
and spiritual... with full respect for religious and ethical values and the
cultural patrimony of persons". My delegation continues to believe that this
heuristic view of human development is necessary; development cannot be measured
only in terms of economic growth and eradication of poverty cannot be based only
on measurable economic outcome. Rather, authentic development requires fostering
the development of each human being and of the whole human being.
Without the accompanying ethical and spiritual dimension, social development
lacks the necessary foundation upon which it should be built and sustained. At
the centre of development is recognizing the dignity of the human person and
ensuring full respect for man's innate dignity and fundamental rights. This
ethical foundation must link individuals, families, generations, and peoples –
irrespective of class and distinction that are based on politics, economic
position or social status. This calls for renewed forms of cooperation and a
more decisive commitment by all. In that sense, the primary capital to be
safeguarded and valued is the human person in his or her integrity: "[the] human
being is the source, the focus and the aim of all economic and social life."
As we prepare for the twentieth anniversary of the International Year of the
Family, drafting a programme for social development must give due recognition to
the most basic social institution, the human family, founded on marriage. The
institution of the family, which is a sine qua non for preparing the future
generation, is being challenged by many factors in the modern world and the
family needs to be defended and safeguarded. Children should not be seen as a
burden but instead must be recognized as irreplaceable gifts. We must also
acknowledge publicly that they are the builders of future generations. Often
overlooked are the procreative and educational mission of parents and the
intergenerational engagement experienced best in families. When a society is
deprived of its basic unit, the family, and the social relationships that emerge
from it, great psychological and spiritual suffering, even amidst economic and
social well-being, can ensue.
As Pope Benedict XVI, stated: "It is thus becoming a social and even economic
necessity once more to hold up to future generations the beauty of marriage and
the family, and the fact that these institutions correspond to the deepest needs
and dignity of the person. In view of this, States are called to enact policies
promoting the centrality and the integrity of the family founded on marriage
between a man and a woman, the primary vital cell of society, and to assume
responsibility for its economic and fiscal needs, while respecting its
essentially relational character."
While policy makers often state that population growth is detrimental to
development, the reality is that where economic growth has increased, it is
often accompanied with population increases. In developed regions, we are now
witnessing dwindling and ageing populations and many nations are struggling to
maintain social services and economic growth as the ratio of workers to
non-workers decreases. In the developing regions, we are witnessing an
unprecedented decline in fertility / birth rate – a decline advocated often as
the best means to achieve development. However, many nations in the developing
world are now at risk of "growing old before they grow rich."
The future generations of children and youth are in fact the best and only means
of overcoming social and economic problems. Poverty is caused not by too many
children, but by too little investment and support in the development of
children. Human history teaches us that if there is sufficient investment in
children they will grow up to contribute far in excess of what they have
consumed, thereby raising the standard of living for all. It is their strong
hands and able minds that will feed the hungry, cure the sick, and build homes
for the homeless. Societies and humanity itself need an internal support and
substratum to survive. But if this natural support is threatened, the culture
will wither. In brief, promoting a culture that is open to life and based on the
family is fundamental to realizing the full potential and the authentic
development of the society for both today and the future.
Furthermore, social integration policies must be motivated by the common good,
which goes beyond the good of the individual but must include all elements of
society: individuals, families and intermediate groups who together constitute
the society. As such, even at this international level, we must be mindful of
the essential role of smaller social groups, starting with the family, in
poverty eradication. International efforts should foster and augment, not
replace, the legitimate function of intermediate groups at the local level. The
common good belongs to the entire social community and the whole human family.
In the proper effort for promoting social integration for the entire human
family, globalization has provided new avenues for economic and civil
cooperation; however, "as society becomes ever more globalized, it makes us
neighbours but does not make us brothers and sisters". An authentic and durable
social development can be attained through real social measures and incentives
originating from fraternal solidarity and charity.
Some of the biggest challenges to social integration and cohesion are, first,
the inequality in wealth and incomes as well as in human capital and education,
and second, the lack of access to all sectors of society especially by the poor
and other disregarded groups such as women and children. Increasing disparities
in income and access to economic growth have limited the effectiveness of
economic growth in reducing poverty. While informal social protection mechanisms
have played a vital role in fostering a more just economic civil system, efforts
to expand social programs in education, health care for the ageing, disabled and
the other needy sectors of the society must be done in a manner which promotes
the essential right to life and which respects the freedom of conscience of
service providers who care for those in need. Moreover, social protection
programs must avoid creating dependency; rather, they should seek to provide
assistance and the tools necessary to promote individual and community renewal
and self-support. In the familial and other informal social protection
mechanisms, NGOs and local religious organizations can play an important role.
In closing, Mr. Chairman, my delegation would like to draw attention to the
plight of migrants. In these troubled times, extra efforts are needed to defend
their human rights and to respect their inalienable human dignity. Social
integration and poverty eradication programs must take into account the millions
of these brothers and sisters who are destined to live outside of their own
country and on the margins of the societies. Full respect for their fundamental
rights, including their rights as workers, must be duly ensured by countries of
transition and destination. Social justice demands favourable working conditions
for these souls, ensuring their psychological stability, avoiding new forms of
economic marginalization and guaranteeing their individual freedom and
creativity.
In conclusion, what is needed today is a strategic approach towards poverty
eradication based on true social justice in order to help reduce the suffering
of millions of our brothers and sisters. Authentic social development policies
must address not only the economic and political needs, but also the spiritual
and ethical dimension of each human person. In this manner, every individual in
the society can be free from all forms of poverty, both material and spiritual.
----------------------------------------------------------------------
Message for Holy Land Peace Day
"We Want Peace ... Beginning in Jerusalem!"
VATICAN CITY, DEC. 15, 2010 - Here is a translation of the message sent by the
Pontifical Council for Justice and Peace for the Third International Day of
Intercession for Peace in the Holy Land. The letter, dated Nov. 16 and released
today, is signed by Cardinal Peter Turkson, president of the dicastery, and
Bishop Mario Toso, its secretary.
* * *
"Blessed are the peacemakers, for they will be called children of God" (Matthew
5:9)
Dear Brothers and Sisters in Christ,
In view of the Third International Day of Intercession for Peace in the Holy
Land, which will be held Jan. 29-30, 2011, we wish to send our greeting and
encouragement to support your moment of confident prayer.
The Church has always made an effort to spread the message of peace,
strengthened also by the words that the Risen One addressed to the disciples
gathered in the Cenacle: "Peace I leave with you; my peace I give to you" (John
14:27). Thus, it has committed itself in the different historical stages to
support all those initiatives and activities that could sensitize every man and
woman of good will to become not only heralds, but also agents of peace. It did
so especially in those regions of the world in which there was suffering because
of injustice, violence and persecutions. Today, the very important topic of
peace and the search for it are more timely than ever. While we are again
grateful to the Lord for the Special Assembly for the Middle East of the Synod
of Bishops that ended recently, our thought goes today to the Holy Land, blessed
by God with wonderful events of the history of Salvation, especially the
Incarnation of the Word in Jesus Christ.
Benedict XVI's appeal in the homily during the Holy Mass to close the synod
cannot leave us indifferent. As the Holy Father remarked, "the cry of the poor
and the oppressed finds an immediate echo in God, who wishes to intervene to
open a way out, to restore a future of liberty, an horizon of hope."
The Third International Day of Intercession for Peace in the Holy Land,
sponsored by this pontifical council, is born from the desire to be involved
concretely and strongly, living also a day of prayer.
This day gathers different associations, brothers and sisters of every region,
and solicits them to make their voice heard in the whole world saying: We want
peace, reconciliation and unity, beginning in Jerusalem!
We hope that this initiative, known already by many, will again be more
appreciated and diffused, as the prayerful contribution of believers of the
whole world in support of the Civilization of Love.
May Mary, Regina Pacis, obtain the blessing of God on all those who support and
promote this day, and on all those who seek peace with a sincere heart!
Rome, Nov. 16, 2010
Cardinal Peter Turkson, president
Bishop Mario Toso, secretary
------------------------------------------------------------------
Cardinal's Address to Justice and Peace
Congress
"Christians Are Called to Be Peacemakers"
BERLIN, Germany, DEC. 11, 2010 - Here is an address by Cardinal Peter Turkson,
president of the Pontifical Council for Justice and Peace, during a congress of
the German Bishops' Conference Commission for Justice and Peace, which was held
Nov. 25-27 in Berlin. The theme of the congress was "Wars of Today, Peace of
Tomorrow."
* * *
Introduction:
Your Excellencies, My Lord Archbishops and Bishops, Distinguished invited Guests
and all you dear Friends: I bring you greetings from the Pontifical Council for
Justice and Peace; and on its behalf, I bring you prayerful wishes for a
successful congress.
"There are many books, films, and documentaries that talk about war, people
often spend a lot of energy watching the horrors that war causes and the
suffering of those who endure them. And every now and then somebody gets up and
cries: 'Never again!' But inevitably everything starts all over again."
These are the first lines of Difendersi senza aggredire,[1] a book written by
Pat Patfoort, a Belgian anthropologist engaged in conflict mediation. The
message is clear: it's not enough to show and to document the atrocities of war.
The risk, in fact, is that people begin to look at everything with detachment,
as if war was a show, or with indifference, since it's always possible to switch
over to another TV-channel. War ceases thus to be "real"; it becomes something
that happens "somewhere else" and doesn't concern us, that doesn't affect our
personal and social conditions, what we consider "our world.
From Indifference to Consciousness:
We must therefore overcome indifference and turn it into consciousness. In fact,
although we may be physically far from the arena of war, we cannot be morally
and spiritually distanced from it. The shortness of our memory makes things
worse, for it makes war ever more possible and likely. We get used to seeing one
region of the world living in peace, while another region sees people dying
because of a war. It makes us believe that war is and has been the lot of man
right from the time, when Cain killed his brother Abel. So, it makes us develop
an attitude of indifference: an atarassia, feeling that neither war nor peace
depends on us.
But that's just not true! It is becoming increasingly clear, especially in
today's world, how a seemingly "small" and "local" conflict can trigger "global"
consequences. But there is still another reason, a deeper one: war and peace
originate in the heart of man, and it's impossible to have a divided heart. So,
war, to some extent, affects everyone, and peace concerns everyone.
A very lucid picture of this reality was offered by Pope Paul VI in his Message
for the World Day of Peace in 1974, dedicated to the theme: Peace Depends on You
Too. Addressing himself to everyone, believers and non believers alike, the Pope
reminds us that:
"The present moment of history, marked as it is by fierce outbreaks of
international conflict, by implacable class warfare, outbursts of revolutionary
freedoms, the crushing of human rights and fundamental liberties, and by
unforeseen symptoms of worldwide economic instability, seems to be destroying
the triumphant ideal of Peace as if it were the statue of an idol. In place of
the pale and timid abstraction with which Peace seems to be treated in recent
political experience and thought, preference is once more being given to the
realism of facts and interests, and man is once more thought of as a permanently
insoluble problem of a living self-conflict. Man is likened to a being that
bears in his heart the destiny of fraternal strife. In the face of this crude
and re-emerging realism, we propose not a purely notional concept of Peace,
undermined by the reality of new and crushing experiences, but an indomitable
idealism -that of Peace- destined to be affirmed progressively. Brethren, men of
good will, wise men, suffering people, believe our humble and repeated words,
our untiring plea. Peace is the ideal of mankind. Peace is necessary. Peace is a
duty. Peace is beneficial."
A Shared Responsibility
After almost forty years, the call of Pope Paul VI for shared responsibility is
as real and pertinent as ever. The era of Pope Paul VI was that of the Cold War,
when people thought that somehow everything would end with the decline of the
great "ideological blocs and the fall of the Iron Curtain." But that's not what
happened. The end of the Cold War was directly followed by other conflicts. The
dream that the end of the Cold War would make for a passage from an equilibrium
of fear, based on nuclear deterrence, to a new order, based on peace and
cooperation,[2] seems to have vanished with the terrorist attacks in New York,
on September 11th, 2001 and the advent of international terrorism.
The Indian theologian Michael Amaladoss notes that:
"Wars have always been part of history [...] but the twentieth century of our
era has been marked by violence in a special way. We have witnessed a kind of
globalization and democratization of war and violence. We had two World Wars
that affected not only armies, but cities and civilians populations, to the
point that more non-belligerents were killed than soldiers. The dropping of
nuclear bombs on Hiroshima and Nagasaki marked a new stage of violence and
terror. The emergence of more independent nations, after the end of the colonial
period in the middle of last century, has generated a growing number of local
conflicts, because smaller groups are trying to ensure their autonomy and their
independence. These conflicts seem to have increased at the end of the Cold
War.[3]
From "Coldness" to "Uncertainty", forms of war today:
The antagonism that characterized the twentieth century, has taken on an even
more elusive and dangerous form in the new millennium, as the "clash of
civilizations," described in an essay by Samuel Huntington.[4] This author
maintains that, in the "post-Cold War" world, the most important distinctions
among peoples are not ideological, political or economic, but "cultural." Can we
accept this analysis? Are the conflicts today of a cultural nature? Or are they
expressions of the abuse and misuse of culture and religion for other purposes?
The issue at stake here is even more vital for Christians, since it raises the
question of what values and universal principles unite the human family besides
cultural differences.
Currently there are about twenty active conflicts in the world. Of these, eight
are in Africa and nine in Asia: that is the majority. Almost in all cases, these
are not "inter-national" wars, i.e. fought by one State against another State,
but rather "asymmetric" conflicts, that involve States and non-state actors.
These conflicts (hostilities) have often lasted for years, causing a large
number of innocent victims. If we look at these conflicts, we can see that,
though the tensions may bear/assume ethnic, cultural, and religious traits,
something else completely different triggered them; and in most cases, it is
injustice. There is always an injustice, an act of abuse, and violence.
War and Peace:
It is important, therefore, to clarify the concepts, in order to make the
language consistent with reality. Just think of the words "war" and "peace",
which are perhaps among the most used and abused, just as "hate" and "love" are;
How difficult it is to define them, and how easy it is for them to be
misunderstood. Let's ask then: What is "war"? The question is also crucial for
the understanding of "peace"; since "peace" is not just the absence of war.
It is noteworthy that the mass media tend to avoid using the word "war". They
prefer the use of the seemingly more politically correct term "conflict." This
tendency runs very many risks, including the increasing misrepresentation
(masking) of reality and the tendency of normalizing the presence of conflict in
human life and in the world to the point of making man oblivious of its presence
(forgotten in the collective imagination of society).
Armed conflict in media presentation around the world hardly causes any fear
these days; for it is presented not as an act of war, but as (part of) peace
operation. In some cases, this may be true; but in general, conflict is thus
proposed as a constitutive and permanent dimension of the human being. This
reading could even find justification in the "conflict of conflicts," i.e. the
one between the flesh and the spirit that St. Paul the Apostle tells us about,
which is the cause of all "inner battle." (Gal.5:16ff.). After all, it seems
that we have to accept conflict as a dimension at every level, the personal and
interpersonal as well as on the local and global. But we know that this is not
true. Certainly, man may experience an inner battle, but conflict cannot be a
philosophy of life, or the hermeneutical key of reality. Jesus brought a change,
he renewed everything; he made God's grace visible in order to bring peace into
the history of every human being and of all humanity. Man is not called to hate
himself and his neighbor but to love his neighbor as himself.
I would like to look again at the word "war." What is war? The problem is not
just theoretical. The classification of a particular situation as war leads to
the applicability of certain legal rules and the exclusion of others. Laws
applied in times of peace may not be the same applied in times of war. This
implies the application of a different standard of protection of the rights and
fundamental freedoms.
Legal science, defines "international" war as the armed confrontation between
two or more States, and "non-international" war as armed confrontation between a
governmental entity and a non-state actor. In both cases, an essential set of
principles and general norms of humanitarian law should be applied, as required
by the 1949 Geneva Conventions and their Additional Protocols. The distinction
between war and peace, and the choice of appropriate law is, however, more
complex in the fight against international terrorism. Is terrorism war? Are
terrorists criminals or soldiers? Are arrested terrorists prisoners of war or
convicts? The issues are complex and almost; and our world has to deal with this
everyday.
War as a Set of "Parameters"?
Be that as it may, war is a very complex phenomenon and difficult to decipher,
even in its phenomenology. A study of Caritas Italiana observes: "Scientific
literature tends to make a distinction between 'armed conflicts' and the
category of 'violent conflict' (or deadly conflict), i.e. those conflicts in
which violence is exercised, on one side, only against unarmed civilians, for
example when genocide and crimes against humanity are perpetrated." [5]
In order to make it easier to define and to distinguish between these different
situations, some have tried to identify "formal" criteria, or "parameters" for
identifying and classifying the phenomenon of "war." And so, for example, the
Conflict Data Project of the university of Uppsala, Sweden, and the SIPRI
Institute classify armed conflict according to the casualties/victims of the
casualties. They refer to minor armed conflict when there are 25 deaths in
battle or less than 1000 death a year. A conflict is an intermediate armed
conflict when there are at least about 1000 death a year; and it is a major
armed conflict when the number of death is over 1000 in a year. This approach,
as well as others, may help to "classify" the effects of war, but it doesn't
"grasp" the causes or possible remedies. Moreover, it does not consider the
thousands of victims of other types of widespread domestic and urban violence.
Above all, it cannot help us to understand the inner dimension of war, which
like every evil has its origin in the human heart. So can any war lead to a
future peace?
Peace between Prophecy and Commitment
Such a question may well have different responses from different circles; but
coming from where I left this morning to get here, I should answer the question
with reference to the Social Doctrine of the Church.
a) The first encyclical, entirely devoted to the theme of Peace, is Pacem, Dei
munus pulcherrimum (peace, the beautiful task of God) published in 1920 by
Benedict XV, "the Pope of the First World War". That encyclical expresses more
systematically the condemnation of war as "senseless slaughter" in the Pope's
Peace Note of 1917.
b) Then, we have John XXIII's Pacem in Terris, of 1963. This encyclical is the
"watershed" in the history of Catholic theological reflection on the issues of
war and peace. Going beyond the doctrine of just war, he defines Peace as the
Dignity of the person and of peoples. The reminder of the natural law is also
important, because the Pope wants to address himself equally to all "men of good
will." But we have something more: Pope John XXIII did not merely indicate a
simple goal, but indicated the elements of peace to be built on the four pillars
of truth, justice, love, and freedom. These pillars are also the virtues of
communion, which is what every man was created for: to be in communion with God
and with one another; and they constitute the justice and the peace of every
man. War is the absence of peace, because it destroys communion on account of a
perceived or real lack of justice.
c) In 1967, Paul VI, reiterating the teaching of the Fathers of Vatican II, in
particular, in the Constitution: Gaudium et Spes, published the encyclical
Populorum Progressio, in which he defined peace in terms of development,
declaring "the development of peoples as the new the name of peace".
d) Then, in 1987, on the 20th anniversary of Populorum Progressio, Pope John
Paul II published the encyclical Sollicitudo Rei Socialis, which gave an
overview of the teaching of his predecessors and proposed "solidarity among
peoples" as the new name of peace.
To these four encyclicals of the 20th century should be added
The Radio Messages of Pope Pius XII, the Pope of the Second World War, which in
many ways anticipated the positions that would later take shape in John XXIII
and following Pontiffs, as well as the Messages for the World Day of Peace, an
annual celebration instituted by Pope Paul VI in 1968, and which since then
constitute essential expressions of the Church's "doctrine of peace."
Finally, we need to mention, at least briefly, Pope Benedict XVI's Caritas in
veritate, which marks yet another step in the evolution of the Church's
Magisterium in the field of peace. One concept is especially noteworthy: It is
no longer the development of peoples, simply understood, which is the name of
peace. It is human development, whole and entire, which is the new name of
peace. Thus peace is inconceivable without the integral - cultural, moral and
spiritual - development of all human beings.
A second element also of interest in Caritas in veritate, is the teaching that
the construction of peace implies and does require the protection of creation,
the theme chosen by the Holy Father for his Message on the World Day of Peace in
2010. The Holy Father, who in caritas in veritate taught that integral human
development is closely linked to the obligation which flows from man's
relationship with the natural environment, (Civ. n.48) got more explicit in his
peace message. There the Pope wrote: "Respect for creation is of immense
consequence, not only because 'creation is he beginning and foundation of God's
works', and its preservation has now become essential for the pacific
coexistence of mankind. Man's inhumanity to man has given rise to numerous
threats to peace and to authentic and integral human development - wars,
international and regional conflicts, acts of terrorism and violation of human
rights. Yet no less troubling are the threats arising from neglect -- if not
downright misuse - of the earth.... For this reason, it is imperative that
mankind renew and strengthen 'that covenant between human beings and the
environment..'"(n.1).
So, Pope Benedict XVI offers a vision of peace, which we could qualify as a
tranquillitas ordinis, indeed, a communion that manifests itself in a truly
human and Christian ecology.
So, what then is peace?
For Pope John XXIII, peace rested on the four pillars or virtues of truth,
justice, love and freedom. These are the basis for a harmonious development and
solidarity among peoples: in a word, peace in the world, and it is not an
"unrealistic" goal, an utopia.
"Utopia", indeed, doesn't indicate an impossible desire. It points to something
beautiful but difficult to realize. Something for which we need to fight a good
fight, even if it means the use of unconventional weapons. It was Pope Paul VI,
who, in his Message for World Day of Peace in 1976, reminded us of what the real
weapons of peace are. In his message, Pope Paul VI recalled the progress made in
thinking peace. But he also noted the concomitant manifestation of phenomena
contrary to the content and purpose of Peace. He emphasized a very pertinent
issue, namely, the "disproportionate growth" of the arms trade. And so, Pope
Paul VI asked himself: "Can we give the name peaceful to a world that is
radically divided by irreconcilable ideologies - ideologies that are powerfully
and fiercely organized, ideologies that divide Peoples from one another, and,
when they are allowed free rein, subdivide those peoples among themselves, into
factions and parties that find their reason for existence and activity in
poisoning their ranks with irreconcilable hatred and systematic struggle within
the very fabric of society itself?"
"Utopia", for Paul VI, is total disarmament that goes hand in hand with the
education to moral principles, principles that are common to all peoples.
"Here", according to the Pontiff, "we enter into the speculative world of ideal
humanity, of the new mankind still to be born, still to be educated -mankind
stripped of its grievous weight of murderous military weaponry, and rather
clothed and strengthened by moral principles which are natural to it. These are
principles which already exist, in a theoretical and practically infantile
state, weak and still very tender, only at the beginning of their penetration
into the profound and operative consciousness of Peoples. Their weakness, which
seems irreparable (incurable) to the analysts: so-called realists of historical
and anthropological sciences, comes especially from the fact that military
disarmament, if it is not to constitute an unpardonable error of impossible
optimism, of blind ingenuousness, .........., should be common and general.
Disarmament must be embraced by everyone (all parties concerned), or it is a
crime of neglect of self-defense. But does the sword, in the context of the
historical and concrete life of man in society, not have its own raison d'être
in its use for justice and for peace? (cf. Rom 13:4)."
Paul VI knows the risks of the modern world, yet he has great confidence in the
future of the world. This confidence, which comes straight from the Gospel,
should prompt us to ask as the Pope did: "has there not come into the world a
transforming dynamism, a hope which is no longer unlikely, a new and effective
progress, a future and a longed-for history which can make itself present and
real, ever since the Master, the Prophet of the New Testament, proclaimed the
decline of the archaic, primitive and instinctual tradition with a Word that had
in itself power not only to denounce and to announce, but also to generate,
under certain conditions, a new mankind?" These words of the Pope constitute an
appeal addressed to the Christian religion and non-Christians alike to become
"concrete" and active promoters of peace.
The Role of the Great Religions
Indeed, religious rhetoric and instrumentalized of religion can be used to
justify and sustain the reasons for conflict: this is the case with the Croats,
the Serbs and the Muslims in Bosnia. It is the case with the people of Armenia
and Azerbaijan in the Caucasus. It is the case with the Hindus and the Muslims
in India; and it is the case with the Catholics and the Protestants in Northern
Ireland. But religion in general and the great religions represent an
extraordinary factor of unity and peace for peoples. It's no accident that
religious actors are gaining increasing importance in building peace not only as
a feeling or state of mind, but as a concrete commitment in the mediation of
conflicts.[6]
Think, for example, of the first World Day of Prayer for Peace, in 1986, that
brought together, in Assisi, the leaders of the world's major religions, and
whose 25th anniversary will be celebrated in 2011. But let us also consider the
role of religious leaders and faith-based organizations that contribute
significantly in conflict resolution by consolidating peace, through the
restoration of order after the chaos of war. This becomes possible when in truth
and reconciliation warring and hostile groups look toward the future with a
reconciled heart. We know how difficult and painful this is, but it is possible
and necessary. Some experiences teach us that this is the right road to follow.
Truth and Reconciliation
The example of the Truth and Reconciliation Commission, chaired by Archbishop
Desmond Tutu, is sufficient. "What good does the truth do? How does it help
anyone to know where and how their loved ones were killed or buried?" These
questions were asked in 2010 by Winnie Mandela, ex-wife of the historic leader
of the African National Congress and first black South African president, Nelson
Mandela, after the April 1994 elections. But the South Africa's Truth and
Reconciliation Commission is the best-known case of a country that has come out
of a dramatic period in its history, marked by conflict, genocide, serious human
rights violations, dictatorships and racist regimes. The need to deal with a
tragic past concerns not only a political and legal question, i.e. what to do
with State criminals etc.; it also involves the offsetting of the tragedy and
the healing of memory..
Justice and Forgiveness:
The Commission's experience shows what positive lessons the "new" South Africa
experience can teach the world. In the light of the South African experience,
Paul Ricoeur's idea of "active forgetting" as a definition for the role of
forgiveness in "peace building" is instructive. The Truth and Reconciliation
Commission aims at healing the wounds created by social, ethnic and
intercultural conflicts by focusing not on the principle of "attribution of
responsibility", but rather on the "cure." The prospect of resolving a conflict
is somewhat different from that of forgiveness. Yet, each conflict resolution
requires forgiveness. This has led Paul Ricoeur[7] to stress that a past of
division and conflict must not affect the present and the future of unity and
peace.
When 'the wars of today' make 'the peace of tomorrow':
Throughout the world, different attempts have been made to create Truth and
Reconciliation Commissions, through which the power of religion to heal and to
repair is invoked to redress past wrongs and the effects of war. But the by far
potent tool of religion, which makes the equation: wars of today, peace of
tomorrow, right is the capacity of religions to prescribe, to stimulate and to
encourage a warfare within their adherents which leads to peace within and
without. The form that this warfare takes in the religious traditions is
abstinence/fasting and various forms of continence and self-control; and it is a
war waged on one's instincts, inordinate desires, egoism etc. For, if there is
any merit in what James says in his letter (4:1ff.), then the real warfare for
peace should be waged within our hearts: within the hearts of men. "Where do the
wars and where do the conflicts among you come from? Is it not your passions
that make war within your members? You covet but do not possess. You kill and
envy but cannot obtain; you fight and wage war. (James 4:1-2; cfr. too, Mt. ).
By way of concluding, we need to recognize that the wars and conflicts in our
day, whatever their nature and character: be they interior or exterior,
spiritual or material, even in their extreme and tragic forms of degenerating
into armed (nuclear) conflict, may never impose limits on our desire and
reaching out towards the ideal state of peace. This desire and aspiration are
not mere wishes; they must be the duty of all towards all..... to desire and to
seek after peace. As Pope Benedict XVI once wrote to the Pontifical Council for
Justice and Peace on the occasion of its seminar on Disarmament, Development and
Peace (2008), though peace is a precious gift of God that must be sought and
preserved using human means, it requires the contribution of all, a unanimous
dissemination of the culture of peace and a common education in peace.[8] This
is in view of the new generation for whom the adult generations have grave
responsibility.
Our future, then, is the present of new generations. Accordingly, the duty of
the present generations to build peace is out of a sense of solidarity and
responsibility towards future generations. The wars of today do not and will not
make for the peace of tomorrow. The axiom: if you want peace prepare for war, is
out of tune and outdated. It has in history caused only misery and pain: more
harm than good. War is evil whenever it is directed outside. It inflicts
suffering; and the good of peace cannot be achieved with evil of the suffering
that it inflicts, except for the suffering that brings witnesses to love and
bring peace to one's person in imitation of Jesus' revelation of the love of his
Father.
Starting today, in a world not yet at peace, all men of good will, especially
Christians, are called to be peacemakers, to cultivate dialogue and the meeting
of civilizations, to witness the love of God's children precisely by yearning
for peace for the future generations. In this way, the love of God, who renews
everything, can become incarnate and transform the present and the future of
mankind, while waiting for the coming of Jesus Christ, true love and true peace.
NOTES
[1] P. Patfooter, Difendersi senza aggredire, Torino 2006, pg. 4
[2] Esposito-Watson (ed.), Religion and Global Order, Basingstoke 2000, p. 179
[3] A. Michael, Costruire la Pace in un mondo plurale, Bologna 2008. p. 13
[4] H. Samuel, Lo Scontro di civiltà, Milano 1996.
[5] Caritas Italiana, Guerre alla finestra, (Bologna 2005), pp. 36-37.
[6] Civico Aldo, "Leader religiosi mediatori di pace", in La Società n.6/2001.
[7] Cfr. Paul Ricoeur, La memoria, la storia e l'oblio, Roma 2003; Ricordare,
perdonare, dimenticare, Bologna 2004.
[8] Pontificio Consiglio della Giustizia e della Pace, Prosprttive per un
disarmo integrale, Città del Vaticano 2009, pg.8.
--------------------------------------------------------------------------
Vatican Statement on Illicit Chinese
Ordination
"It Offends the Holy Father, the Church in China and
the Universal Church"
VATICAN CITY, NOV. 24, 2010 - Here is an English-language communiqué published
today by the Vatican regarding an episcopal ordination that took place Saturday
at Chengde, China.
* * *
With regard to the episcopal ordination of the Reverend Joseph Guo Jincai, which
took place last Saturday, November 20, information has been gathered about what
happened and it is now possible to state clearly the following.
1. The Holy Father received the news with deep regret, because the
above-mentioned episcopal ordination was conferred without the apostolic mandate
and, therefore, constitutes a painful wound upon ecclesial communion and a grave
violation of Catholic discipline (cf. Letter of Benedict XVI to the Church in
China, 2007, n. 9).
2. It is known that, in recent days, various Bishops were subjected to pressures
and restrictions on their freedom of movement, with the aim of forcing them to
participate and confer the episcopal ordination. Such constraints, carried out
by Chinese government and security Authorities, constitute a grave violation of
freedom of religion and conscience. The Holy See intends to carry out a detailed
evaluation of what has happened, including consideration of the aspect of
validity and the canonical position of the Bishops involved.
3. In any case, this has painful repercussions, in the first case, for the
Reverend Joseph Guo Jincai who, because of this episcopal ordination, finds
himself in a most serious canonical condition before the Church in China and the
universal Church, exposing himself also to the severe sanctions envisaged, in
particular, by canon 1382 of the Code of Canon Law.
4. This ordination not only does not contribute to the good of the Catholics of
Chengde, but places them in a very delicate and difficult condition, also from
the canonical point of view, and humiliates them, because the Chinese civil
Authorities wish to impose on them a Pastor who is not in full communion, either
with the Holy Father or with the other Bishops throughout the world.
5. Several times, during this current year, the Holy See has communicated
clearly to the Chinese Authorities its opposition to the episcopal ordination of
the Reverend Joseph Guo Jincai. In spite of this, the said Authorities decided
to proceed unilaterally, to the detriment of the atmosphere of respect that had
been created with great effort with the Holy See and with the Catholic Church
through the recent episcopal ordinations. This claim to place themselves above
the Bishops and to guide the life of the ecclesial community does not correspond
to Catholic doctrine; it offends the Holy Father, the Church in China and the
universal Church, and further complicates the present pastoral difficulties.
6. Pope Benedict XVI, in the above-mentioned Letter of 2007, expressed the Holy
See's willingness to engage in a respectful and constructive dialogue with the
Authorities of the People's Republic of China, with the aim of overcoming the
difficulties and normalizing relations (n. 4). In reaffirming this willingness,
the Holy See notes with regret that the Authorities allow the leadership of the
Chinese Catholic Patriotic Association, under the influence of Mr. Liu Bainian,
to adopt attitudes that gravely damage the Catholic Church and hamper the
aforesaid dialogue.
7. The Catholics of the entire world are following with particular attention the
troubled journey of the Church in China: the spiritual solidarity with which
they accompany the vicissitudes of their Chinese brothers and sisters becomes a
fervent prayer to the Lord of history, so that He may be close to them, increase
their hope and fortitude, and give them consolation in moments of trial.
----------------------------------------------------------------------
Vatican Statement on Ireland's Apostolic
Visitation
"Intended to Assist the Local Church on Her Path of
Renewal"
VATICAN CITY, NOV. 12, 2010 - Here is the press statement issued today by the
Vatican press office at the beginning of the apostolic visitation in Ireland.
* * *
On March 19, 2010, following a meeting with the Bishops of Ireland, His Holiness
Pope Benedict XVI issued a Pastoral Letter to the Catholics in Ireland. The
Letter expressed his deep sorrow and regret regarding abuse perpetrated by
priests and religious and the way in which such cases had been responded to in
the past. It also called for an Apostolic Visitation of certain dioceses in
Ireland, as well as seminaries and religious congregations. "Pastoral in nature,
the Visitation 'is intended to assist the local Church on her path of renewal'
(Pastoral Letter of Pope Benedict XVI to the Catholics of Ireland) and is a sign
of the Holy Father's desire, as the Successor of Peter, to offer his pastoral
solicitude to the Church in Ireland (Vatican Press Release, October 6, 2010.)
In the months following the publication of the letter, preparatory meetings were
held with the appointed Visitators, representatives from the Holy See, the Irish
Episcopate and the Conference of Religious Superiors of Ireland (CORI) in order
to lay out a clear plan for the Visitation.
The Visitation will identify whether the mutual relationship of the various
components of the local Church, seminaries and religious communities is now in
place, in order to sustain them on the path of profound spiritual renewal
already being pursued by the Church in Ireland. It also has the goal of
verifying the effectiveness of the present processes used in responding to cases
of abuse and of the current forms of assistance provided to the victims. It will
not be an investigation into individual cases of abuse nor a trial to judge past
events. The Visitators will have to identify the explicit problems which may
require some assistance from the Holy See.
The Visitation will in no way interfere with the ordinary activity of local
magistrates, nor with the activity of the Commissions of Investigation
established by the Irish Parliament nor with the work of any legislative
authority, which has competence in the area of prevention of abuse of minors.
The Visitation does not seek to replace the legitimate authority of the local
Bishops or Religious Superiors, who maintain responsibility in the handling of
cases of abuse.
It is important to remember that the Visitators are not expected to receive
allegations of new or old cases of abuse. If any were to arise, such allegations
must be reported to the respective Ordinaries or Major Superiors who have the
duty to inform the competent civil and ecclesiastical authorities, in conformity
with the current civil and ecclesiastical laws.
Regarding the Visitation of the Four Metropolitan Archdioceses
As previously announced, the Visitators of the four Irish Metropolitan
Archdioceses will be: His Eminence Cardinal Cormac Murphy-O'Connor for Armagh;
His Eminence Seán P. O'Malley, O.F.M. Cap. for Dublin ; the Most Reverend Thomas
C. Collins for Cashel and Emly; the Most Reverend Terrence T. Prendergast, S.J.
for Tuam. The Visitators may bring with them some people, approved by the
Congregation for Bishops, who can serve as assistants.
In respect of and in conformity with local civil law, the Visitators will make
themselves available to meet with those who have been deeply wounded by abuse
and who wish to be met and heard, beginning with the victims themselves and
their families. They will be received in the same fatherly manner in which the
Holy Father, Pope Benedict XVI, has on several occasions greeted and listened to
those who have suffered the terrible crime of abuse.
The Visitators will monitor how well the guidelines of Safeguarding Children,
Standards and Guidance Document for the Catholic Church in Ireland, commissioned
and produced in February 2009 by the National Board for Safeguarding Children in
the Catholic Church, are functioning and how they may be better implemented and
improved.
The Visitators may also meet with the other Bishops of the Province, and they
should listen to, besides the local Ordinary, the Vicar General, the Episcopal
Vicars, the Judges of the Ecclesiastical Tribunal, the Chancellor and other
officials of the Curia, members of the Presbyteral Councils, members of the
College of Consultors and of Pastoral Councils and, above all, those responsible
for the Office of Protection and Prevention of Abuse at the diocesan and parish
level. Finally, Pastors and other priests, the lay faithful and individual men
and women who wish to be received by the visiting Prelates may request this in
writing. The Visitators will meet people individually or as a family.
If possible, it is recommended that each Archdiocese, embracing the penitential
sentiments expressed by the Holy Father in his Letter, organize a Penitential
service or some other similar gathering in the presence of the Visitator with
the approval of the local Ordinary. This will correspond with the penitential
activities already promoted by the Irish Episcopal Conference, which include
prayer, fasting and almsgiving.
With the aim of ensuring confidentiality, all those who wish to write to the
Visitators should address letters to them by name using the mailing address of
the Apostolic Nunciature.
In order to facilitate access for those who would like to meet with them, the
address of the respective Visitator will be communicated by the Archdiocese. In
coordination with each Visitator, their availability, the days they are already
occupied and those still available for meetings with various people will be
communicated.
Regarding the Visitation to the Irish Seminaries
The Apostolic Visitator for the Irish Seminaries is the Most Reverend Timothy M.
Dolan, Archbishop of New York. He will be assisted by some clerics, approved by
the Congregation for Catholic Education, whose main duty will be to help to
conduct the one-to-one interviews with the seminarians.
Archbishop Dolan will visit 5 institutions: St. Patrick's College, Maynooth; the
Pontifical Irish College, Rome; Saint Malachy's College, Belfast; All Hallows
College, Dublin; Milltown Institute of Theology and Philosophy, Dublin (this
will be visited only in regard to its academic programmes).
Prior to each Visitation, the Visitator will receive copies of all necessary
documentation. Moreover, each staff member and student will be granted the
possibility to express to the Visitator in a signed statement his opinion about
the seminary. Such letters should be addressed to the Visitator using the
mailing address of the Apostolic Nuntiature.
The Visitator will examine all aspects of priestly formation. He, or his
assistants, will conduct private interviews with all staff members, all
seminarians and, where applicable, other parties normally involved in the life
of the seminary. It is not his task to meet with victims of abuse who, as noted
above, may be instead received by the Visitators of the four Metropolitan
Archdioceses. Furthermore, each priest who has graduated from the seminary in
the previous three years will be given the opportunity for a private interview.
In conducting his examination of each institution, the Visitator will follow the
directives set out by the documents of the Holy See and of the local Church
concerning priestly formation and the protection of minors.
Regarding the Visitation to Religious Houses
Sr. Sharon Holland, I.H.M., Fr. Robert Maloney, C.M., Sister Máirin McDonagh,
R.J.M. and Fr. Gero McLoughlin, S.J. have been appointed to serve as Apostolic
Visitators of those Institutes of Consecrated Life and Societies of Apostolic
Life with houses in Ireland.
The first phase of this Visitation will consist in responding to a Questionnaire
which seeks information regarding the involvement of Institutes in cases of
abuse, the responses offered to victims, and the compliance of the Institute
with the protocols contained in Safeguarding Children, Standards and Guidance
Document for the Catholic Church in Ireland. The Questionnaire also seeks to
ascertain how each community is dealing with the revelations and their
consequences. Additionally it asks what is being done, in the light of past
experiences, to assist members in their primary mission of radically witnessing
to Christ's presence in the world.
The Visitators will meet afterwards to assess the responses to the
Questionnaire. They will then make recommendations to the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life regarding the
next steps to be taken in the Visitation process.
When the Apostolic Visitation is complete, the Visitators will submit their
findings to the Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life. After having carefully studied the Report of the Visitators, the
Congregation will determine what further steps should be taken to contribute to
a revitalization of consecrated life in Ireland.
Conclusion
Given the delicate nature of the subject matter and out of respect for persons
involved, the Visitators will exercise great discretion and will not grant
interviews during the first phase of the Visitation.
The Congregations for Bishops, for Institutes of Consecrated Life and for
Catholic Education concur with the Secretariat of State that the first phase of
the Visitation - the inquiry concerning the four Metropolitan Archdioceses,
Religious Houses and Seminaries - should be completed if possible by next Easter
2011. At that time the Visitators should submit the results of their enquiries
so that they can be studied during the month of May and a plan for moving
forward can be discussed. Then the Holy See will announce, with a proper
Statement, the next steps that have to be taken.
When the Visitation is complete, the Holy See, after reviewing all the material
submitted by the Visitators and offering suggestions for the spiritual renewal
of the Archdioceses, Seminaries and Religious Houses, will issue a comprehensive
summary of the results of the Visitation.
-----------------------------------------------------------------------
Vatican Address at Interpol Meeting in Qatar
"The Holy See Continues to Call for the Promotion and Protection of Rights"
DOHA, Qatar, NOV. 9, 2010 - Here is the text of the address delivered Monday by
Archbishop Carlo Maria Viganò, secretary of the Governorate of Vatican City
State, to the 79th General Assembly of Interpol, which is under way in Doha.
* * *
[In English]
Mister President,
Honorable Ministers,
Ladies and Gentlemen,
I am honored to address this distinguished gathering. I would like to discuss a
complex issue which is of great interest both to the Holy See and, personally,
to Pope Benedict XVI.
Naturally, I do not speak as an expert in criminology or on the basis of
experience in criminal police investigations. My intervention is meant to
contribute to deeper reflection on the underlying issue of the deliberations of
this General Assembly Session of Interpol: crime itself, or more properly,
criminal behavior grounded in various motivations, at times even ascribed to
religious convictions.
Criminal behavior is an intrinsic part of the human experience, just as the
conflict of good and evil is part of the world’s history, and, for Christians, a
part of God’s saving plan. It is precisely this realization that inspires the
Holy See to participate, either as a member or an observer, in the meetings and
conferences promoted by international organizations to discuss issues which
ultimately deal with man himself, the human being viewed holistically and with
respect for all his complexity. This can be clearly seen from the addresses
which Popes Paul VI, John Paul II and Benedict XVI delivered before the United
Nations General Assembly.
Perhaps we need hardly mention the importance of the mission of the United
Nations at a time when we are experiencing the obvious paradox of a multilateral
consensus that continues to be in crisis because it is still subordinated to the
decisions of a few, whereas the world’s problems call for interventions in the
form of collective action by the international community. The phenomenon of
globalization itself -- as Benedict XVI pointed out in his historic address
before the United Nations Organization on 20 April 2008 -- cannot fail to
concern the UN inasmuch as, by its essence, it constitutes "the locus of a
worldwide sharing of problems and possible solutions".
The issue which needs to be faced is one closely linked to the process of
globalization which is now affecting every aspect of the life of nations,
peoples and individuals, and is accompanied by political and economic changes
which are often uncontrolled and even uncontrollable. This in fact is what
touches most closely the lives of nations and individual citizens. While it is
true that globalization offers opportunities for development and enrichment, it
is also true that it can cause increased poverty and hunger, which in turn can
spark chain reactions often leading to widely disparate forms of violence. Nor
can we underestimate the fact that the fruits of technological and scientific
progress can, for all their enormous benefits to humanity, be used in a way that
clearly violates the order of creation, even to the point of denying the
sacredness of life and stripping the human person and the family of their
natural identity.
In this complex situation, mankind finds itself at risk. What is the way to move
forward? The Church never tires of insisting that it can only be done by
respecting "ethical imperatives". Consistent with this stand, the Holy See
continues to call for the promotion and protection of rights as sanctioned by
the Universal Declaration of Human Rights, above all the right to life and, not
least, the right of religious freedom.
[In French:]
It is here that the role of organizations such as Interpol come into play. It is
undeniable, in fact, that each state has the fundamental duty to protect its
population. To protect it in every sense, not only from grave and continuous
violations of human rights carried out in them and in the case of humanitarian
crises, caused by nature as well as by man, but also to protect it from the most
aberrant crimes that can be identified in the traffic of human beings or of
organs, as well as in the ever more invasive sexual tourism, which disfigures
the human and moral aspect of thousands upon thousands of minors.
In this context, thanks to the I-24/7 system, which allows in real time the
exchange of information and the immediate and joint coordination of different
police actions to counter transnational crimes, Interpol plays a decisive role,
especially in the effective activity of prevention much appreciated by the Holy
See.
And if each state is not up to the measure of guaranteeing an adequate
protection, the international community must intervene with the juridical means
provided by the United Nations Charter and by the other international
instruments. It is a duty that is included in the principle of the
responsibility to protect, now ancient foundation of every action that
governments must undertaken in regard to the governed.
Remaining firm in the knowledge that it is this fundamental principle on which
one must be inspired for what is specific to the mission proper of the
institutions represented here, it is also necessary to stress that the promotion
of human rights in their totality remains the most effective strategy to
eliminate the inequalities between countries and between social groups. And this
cannot but have positive aspects in the area of security. It is undeniable, in
fact, that the victims of privations and of despair -- whose human dignity is
violated with impunity -- are easy prey to appeals to violence, and they can
then become the people who violate the peace. And it is here that the dangers of
wars and of terrorism are born.
It is good, however, to specify, and the Pope has not failed to recall it, that
the respect of rights is due as much in expressions of justice, and not simply
because they can be made to be respected by the will of legislators and the
force of states.
The violation of human rights takes place today in the world in numerous, very
numerous different ways. One of the most striking is that which involves at
present the Christian communities of the Middle East. There was in recent days
the very grave attack on the Syro-Catholic Cathedral of Baghdad, an act of
unheard of ferocity against defenseless persons gathered to pray. For years now
in Iraq, Christians have become the object of atrocious attacks, and the
situation of the country has certainly become in itself ever more difficult. I
myself, who spent some years of diplomatic service in Baghdad, lived the daily
experience that the Christian minorities are constrained to live. The cathedral
itself, object of the terrorist attack, is the largest place of worship of the
Catholic community of that country. It is very evident, moreover, that the
Muslim communities are also the object of grave acts of terrorism themselves --
one against the other, without any respect not only of the dignity of the human
person, but also of membership in the same religion.
The Special Assembly for the Middle East of the Synod of Bishops, which was just
held in the Vatican, denounced the numerous forms of violence to which the
Christian communities in these regions are subjected, and which in the end, are
constrained to flee. These are also crimes to be combated. But it must be done
all together because, as Benedict XVI wrote in the message of condolence sent to
Archbishop Athanase Matti Shaba Matoka [of Baghdad] of the Syro-Catholics,
"peace is a gift of God, but it is also the result of the efforts of men of good
will, of national and international institutions." His appeal was an appeal for
all to join their forces to finally stop the violence.
Moreover, we very much appreciate the cooperation between Interpol and the
Peace-Keeping Department of the United Nations. In fact, we believe that
military operations oriented toward maintaining the peace, avoiding, where
possible, imposing it, must justly be succeeded by the good preparation of
police forces that will then succeed in maintaining timely and necessary
relations also in the contexts of international cooperation.
The agreement between Interpol and the Peace-Keeping Department reinforces this
concept, rendering it ever more active. In this way the police forces themselves
and the law enforcement agencies that will be involved in the peacekeeping
operations, and in those of peace building, will have greater incisiveness in
the destabilized context in which they operate, being able to make available
their experience in favor of peoples who live in regions of crisis, as well as
make use of their technology to defend them. To address these contexts in a
joint and coordinated way contributes also a further benefit in addition to the
one mentioned earlier, namely, to avoid the duplication of efforts, useless
especially under the economic and organizational aspect.
[In English:]
The Holy See has always recalled this urgent need, conscious of the fact that
the desire for peace, the pursuit of justice, respect for the dignity of the
person, humanitarian cooperation and assistance are expressions of the just
aspirations of the human spirit and the ideals which ought to undergird
international relations. The Holy See has done so vigorously, even in recent
days, as for example by intervening in the current debate on disarmament at the
United Nations and urging all parties to reach agreement on definitive and
complete disarmament.
We are here today to renew, in one specific area, our commitment to cooperate in
eliminating evil from the world. This is a enormous commitment if we think of
the forces at play, yet we must remain undaunted. Indeed, we should be committed
to even fuller cooperation.
I wish to conclude by expressing the Holy See’s deep appreciation to Interpol
for the assistance it has given to the local police and emergency workers in the
aftermath of grave natural catastrophes, such as those in East Timor, in
Indonesia, and in other parts of the world. With its own charitable
organizations ("Caritas Internationalis," "Cor Unum"), its worldwide network of
local churches and the works of Sovereign Military Order of Malta, the Holy See
considers Interpol to be a concrete support for the maintenance of order, for
assistance to peoples affected by disasters and for the identification of
victims.
The Holy See has wished to take part in Interpol because it is convinced of the
nobility of the goals which this organization pursues, and the benefits which it
provides to all its members.
This has also been clear in the case of the Holy Father’s many international
journeys. Thanks to Interpol, the Holy See has always benefited from the
information and logistical support provided by security services in the
countries involved. In this way Interpol has contributed in no small measure to
the successful outcome of His Holiness’s Apostolic Journeys.
I willingly take this occasion to express our friendship and our readiness to
cooperate in working for the peace to which our world aspires. I also thank the
organizers, who have offered me the opportunity to address this distinguished
assembly.
----------------------------------------------------------------------------------
Doctrinal Congregation's Note on Opus
Angelorum
Association Is in Good Standing, Be Vigilant With
Regard to Ex-Members
VATICAN CITY, NOV. 5, 2010 - Here is the complete text of the circular letter
issued to the local ordinaries of the Church by the Congregation for the
Doctrine of the Faith on the current doctrinal and canonical position of the
association known as Opus Angelorum (work of the angels).
The letter, dated Oct. 2 and signed by Cardinal William Joseph Levada, prefect
of the congregation, was published Thursday by L'Osservatore Romano.
* * *
[Father Lombardi's explanatory note]
L'Osservatore Romano published today a circular letter of the Congregation for
the Doctrine of the Faith, dated Oct. 2, to update bishops on the present
doctrinal and canonical situation of the association called Opus Angelorum, so
that they can adjust themselves on this matter.
The new circular letter reminds that in 1983 a letter of the Congregation for
the Doctrine of the Faith stated that the members of the association Opus
Angelorum, in promoting devotion to the angels, should be conformed to the
social doctrine of the Church and not spread theories from the alleged private
revelations attributed to Mrs. Gabriele Bitterlich, and that they should abide
by all the liturgical norms in force, in particular those relating to the
Eucharist.
With a decree of 1992, approved by the Holy Father John Paul II, the
Congregation for the Doctrine of the Faith completed these directives with a few
other norms, entrusting their execution to a delegate appointed by the Holy See,
also in charge of relations between the Opus Angelorum and the Order of the
Canons Regular of the Holy Cross. For many years this delegate was Father Benoit
Duroux, O.P., and now it is, for the past few months, Father Daniel Ols, O.P.
Today it can be considered that the Opus Angelorum lives loyally and serenely in
conformity with the doctrine of the Church and of the liturgical and canonical
norms and constitutes a "public association of the Church." Also the Order of
the Canons Regular of the Holy Cross and the Sisters of the Holy Cross -- who
have a relation with the Opus Angelorum -- are regularly approved by the
ecclesiastical authorities.
However, a certain number of members of the Opus Angelorum -- and in particular
some priests who have left or been expelled from the Order of the Canons Regular
of the Holy Cross --- in past years have not accepted the norms given by the
authority of the Church, and continue trying to restore a movement that
practices what has been prohibited. Because of this, the Congregation for the
Doctrine of the Faith exhorts the ordinaries to be vigilant with regard to such
initiatives.
* * *
[Circular letter of the Congregation for the Doctrine of the Faith]
Your Eminence/Most Reverend Excellency
More than thirty years ago, the Congregation for the Doctrine of the Faith began
to examine the theories and practices of the association called Opus Angelorum (Engelwerk).
At the present time, the dicastery believes that it would be helpful for the
bishops of [episcopal conferences] to be informed regarding the developments
which have taken place in these years, so that they may exercise effective
oversight in this area.
I. The initial examination was brought to a conclusion with the publication of a
letter on 24 September 1982, communicating certain decisions approved by the
Holy Father (AAS 76 [1984], 175-176); this letter was followed by a Decree
entitled "Litteris diei" of 6 June 1992 (AAS 84 [1992], 805-806).
In essence, these two documents stated that, in promoting devotion to the Holy
Angels, the members of the Opus Angelorum were to follow the doctrine of the
Church and the teaching of the Church Fathers and Doctors. In particular, the
members were not to make use of the "names" of angels derived from the alleged
private revelations attributed to Mrs. Gabriele Bitterlich and they were not to
teach, spread or make use of the theories originating from these alleged
revelations. Furthermore, they were reminded of the duty to follow strictly all
liturgical laws, in particular those relating to the Holy Eucharist. The Decree
of 1992 entrusted the implementation of these measures to a delegate named by
the Holy See and possessing special faculties; he was also given the task of
regularising the relationship between the Opus Angelorum and the Order of Canons
Regular of the Holy Cross.
In the years that followed, the delegate, Fr. Benoit Duroux O.P., successfully
completed the work entrusted to him. Today, thanks to the obedience of its
members, the Opus Angelorum can be considered to be living loyally and serenely
in conformity with the doctrine of the Church and with canonical and liturgical
law. On 13 March 2010, given the advanced age of Fr. Duroux, Fr. Daniel Ols O.P.
was named delegate, with the same powers as described in the Decree of 1992.
The process of normalisation can be seen in particular in the following
elements. On 31 May 2000, the Congregation for the Doctrine of the Faith
approved the formula of a consecration to the Holy Angels for the Opus Angelorum.
Having received the positive opinion of this dicastery, the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life approved the
"Statutes of the Opus Sanctorum Angelorum", in which, among other things, the
relationship between the Opus Angelorum and the Order of Canons Regular of the
Holy Cross was defined. According to the Statutes, the Opus Angelorum is a
public association of the Catholic Church with juridical personality according
to the norm of canon 313 of the CIC; it is joined to the Order of Canons Regular
of the Holy Cross according to the norm of canon 677, para. 2 of the CIC and
placed under the direction of the Order in conformity with canon 303 of the CIC.
The Constitutions of the Sisters of the Holy Cross were approved by the bishop
of Innsbruck. Finally, the Order of Canons Regular of the Holy Cross, whose
central government had been named by the Congregation for the Institutes of
Consecrated Life and the Societies of Apostolic Life on 30 October 1993, was
able at the beginning of 2009 to elect its own superior general and the members
of the general council.
Therefore, in its present state, the Opus Angelorum is a public association of
the Church in conformity with traditional doctrine and with the directives of
the Holy See. It spreads devotion to the Holy Angels among the faithful, exhorts
them to pray for priests, and promotes love for Christ in His Passion and union
with it. Therefore, there are no remaining obstacles of a doctrinal and
disciplinary kind which would prevent local ordinaries from receiving this
movement into their dioceses and promoting its development.
II. At the same time, however, the congregation wishes to draw the attention of
ordinaries to the fact that, in the course of these years, a certain number of
Opus Angelorum members, including some priests who either left or were expelled
from the Order of Canons Regular of the Holy Cross, have not accepted the norms
given by the Congregation for the Doctrine of the Faith and seek to restore
what, according to them, would be the "authentic Opus Angelorum", that is, a
movement which professes and practices all those things which were forbidden by
the above-mentioned documents. The congregation has learned that very discrete
propaganda in favour of this wayward movement, which is outside of any
ecclesiastical control, is taking place, aimed at presenting it as if it were in
full communion with the Catholic Church.
The Congregation for the Doctrine of the Faith, therefore, asks ordinaries to be
vigilant with regard to such activities, disruptive as they are of ecclesial
communion, and to forbid them if they are present within their dioceses.
Most devoted,
Cardinal William Levada
Prefect
Archbishop Luis F. Ladaria, S.J.
Secretary
------------------------------------------------------------------------------------
Pope's Message to New Seminary in Cuba
Entrusts Institution to Our Lady of Charity of Cobre
VATICAN CITY, NOV. 5, 2010 - Here is a translation of the message that the
Pope's secretary of state, Cardinal Tarcisio Bertone, sent in Benedict XVI's
name to cardinal Jaime Ortega, archbishop of Havana, on the occasion of the
inauguration of the new diocesan seminary.
* * *
Cardinal Jaime Lucas Ortega y Alamino, Archbishop of San Cristobal de La Habana:
On the opening of the new headquarters of the archdiocesan seminary of "St.
Charles and Saint Ambrose" of Havana, His Holiness Benedict XVI cordially greets
the pastors and faithful gathered on this happy occasion, as well as the
formators and seminarians, asking God that this solemn act will be at the same
time sign and incentive of renewed vigor in the commitment to watch over a
careful human, spiritual and academic preparation of those who in this
institution walk toward the priestly ministry. Likewise, the Pope invites them
to identify themselves increasingly every day with the sentiments of Christ,
Good Shepherd, through assiduous prayer, serious application to study, humble
listening to his Divine Word, the fitting celebration of the sacraments, and
audacious witness of his love as genuine disciples and missionaries of the
Gospel of salvation.
With these wishes, the Holy Father, while entrusting the whole community of that
teaching institution to the protection of the Most Holy Virgin Mary, who under
the title of Our Lady of Charity of Cobre is invoked with fervor in the beloved
Cuban nation, imparts his heartfelt special apostolic blessing, which he gladly
extends to all those who contributed generously in the construction of the new
building and to the participants in the inaugural celebration.
Cardinal Tarcisio Bertone
Secretary of State of His Holiness
---------------------------------------------------------------------------
Ambassador's Address on UK-Holy See
Relations
"The Crown's Oldest Diplomatic Relationship Is With the Papacy"
NEWCASTLE, England, OCT. 30, 2010 - Here is the text of an address given Oct. 14
by Francis Campbell, the U.K. ambassador to the Holy See, at St. Mary's
Cathedral in Newcastle.
* * *
The UK, the Holy See, and Diplomacy
It is a real honour to be here tonight to deliver the Annual Cardinal Hume
Memorial Lecture. It is an honour in so many ways because I know how special the
memory of Cardinal Hume is held in this his home city of Newcastle where he was
born in 1923. But it is also personally special because the Cardinal is buried
in what is now my home parish of Westminster Cathedral. I am grateful to the
Diocese of Hexham and Newcastle, St. Mary's Cathedral, the organisers of
tonight's lecture - Fr Peter, and Fr. Marc, and Bishop Seamus for the kind
invitation to speak to you this evening.
It is also apt that we are speaking tonight to the theme of the UK, the Holy See
and diplomacy because we are doing so less than one month after Pope Benedict
XVI's historic visit to the United Kingdom. It was the second visit of a Pope to
the UK - the first being the visit of Pope John Paul II in 1982 - when Cardinal
Hume was serving as the Archbishop of Westminster. But this most recent visit
was the first official visit of a Pope to the country. The tenure of Cardinal
Hume's leadership of the Catholic Church in England and Wales did so much to
prepare the way for the first official visit of a Pope to these shores. It is
fitting tonight that we can look afresh on the country's oldest diplomatic
relationship - that between the Crown and the Holy See - and to do so from here
in Newcastle - the birth place of one who did so much to enhance that
relationship in the 20th century.
Tonight's theme speaks to a relationship that has over the centuries seen many
significant events - some with a shared perspective and others with a marked
degree of difference. But our focus tonight is the diplomatic relationship - in
particular the diplomatic relationship between the UK and the Holy See. Tonight
I would like to do three things. First, I would like to say something about
diplomacy - an art that is often misunderstood. Second, I would like to say
something about how foreign policy deals with religion. Finally, we will explore
the diplomatic relationship between the UK and the Holy See - the Crown's oldest
diplomatic relationship in the world.
Diplomacy
Diplomacy is often a word that is much misunderstood. When one mentions
diplomacy many negative images can spring to mind. Perhaps none more so than Sir
Henry Wotton's description of an ambassador as "a man of virtue sent abroad to
lie for his country." Satow's guide to Diplomatic practice captures diplomacy as
"the application of intelligence and tact to the conduct of official relations
between the governments of independent states, and between governments and
international institutions; or, more briefly, the conduct of business between
states by peaceful means." [1]
At heart, diplomacy is about a relationship - it is about building, managing,
deepening and maintaining a relationship. The Vienna Convention on Diplomatic
Relations says it is about the promotion of friendly international relations.[2]
Diplomacy should not be confused with foreign policy. Foreign policy is
formulated by governments, not by diplomats.[3] What is the purpose of foreign
policy? Put simply: the purpose of foreign policy has been described as
"persuading other countries to do what we want."[4] Now if Diplomacy is captured
as "the art of persuading others to act as we would wish, effective diplomacy
requires that we comprehend why others act as they do."[5] Diplomacy is simply
the execution of foreign policy.
By its very nature, and because one of its aims is the bettering of relations,
diplomacy and diplomats deal with difference. Diplomacy does not mean that
perspectives are always shared - indeed there is no diplomatic relationship
between two free sovereign states that I am aware of where there is a direct
alignment of view on every subject. Difference is a key part of the diplomatic
relationship and managing those differences is a central task of diplomats.
Often a caricature of diplomacy or diplomats has developed which casts the
diplomat as an evasive figure often being somewhat economical with the truth. It
is clear that diplomats often deal with time sensitive and secret issues and one
cannot be quite as forthcoming as one might like. But that is true of all
professions and not just diplomacy - indeed it is true of all relations. How the
diplomatic craft is practised says something not only about the country one
represents, but also the individual.
For some, diplomacy is about constantly gaining the strategic advantage over the
other party. That approach rarely builds up trust or leads to the development of
long-term fruitful relations. But that approach can have its uses and
applications in specific circumstances. For most diplomats however, diplomacy is
about finding a solution to a common problem. It is a two-way street and serves
a mutual advantage. Diplomats pursuing national foreign policy objectives do not
have to do so to the detriment of others - it can be mutually beneficial.
William Hague set the scene earlier in the year when he outlined his vision for
UK foreign policy. He said, "our enlightened national interest requires a
foreign policy that is ambitious in what it can achieve for others as well as
ourselves, that is inspired by and seeks to inspire others with our values of
political freedom and economic liberalism, that is resolute in its support for
those around the world who are striving to free themselves through their own
efforts from poverty or political fetters. It is not in our character as a
nation to have a foreign policy without a conscience or to repudiate our
obligation to help those less fortunate. Our foreign policy should always have
consistent support for human rights and poverty reduction at its irreducible
core and we should always strive to act with moral authority, recognising that
once that is damaged it is hard to restore."[6] Delivering that is the task of
each UK diplomat.
Diplomatic strategy differs with each relationship and in each setting. The
inter-play between diplomacy and power or strength of influence is complex. Some
would argue that a diplomacy which is not backed by effective force - or the
threat of effective force -- will not be taken seriously. The nexus of force and
diplomacy is beyond the scope of tonight's talk, but diplomacy is in many
respects an effort to ensure that force does not have to be used. How force is
used in the modern world raises even more avenues to pursue well beyond
tonight's focus, but the inter-play is there to be considered.
But what of the art of diplomacy - how should one practice the craft? Again that
depends on the setting, context, players and the subject. Diplomacy in this
regard is no different to many other human settings we face. But diplomacy does
raise some unique challenges because of the many cultural and linguistic
differences that exist across humanity. Those differences can raise personal and
professional challenges for each diplomat when approaching their host country.
The central task is to build a relationship between one's sending state and the
host state. The diplomat has to interpret difference and to allow for that
difference and yet not "go native." Getting that balance right is probably one
of the trickiest tasks the diplomat faces. One could easily develop an all too
sympathetic approach to one's host state over time and to slip into special
pleading or advocacy for one's host state when dealing with the sending state.
The task of the diplomat is to explain the approach of the host state, the
reasons for the difference in substance, style or nuance and to offer advice
about how to take the relationship forward. But to be able to explain to one's
hosts the approach of your state and the differences of one's hosts to the home
audience, one must be grounded in two experiences; that of the culture you are
in and the one you represent. How you do this is not as easy as it sounds. It is
difficult to act as a bridge between the society one represents and one's host
state. The temptation is to see the world through the prism of one's own
domestic society; and perhaps be favourable towards that which is familiar. But
this may lead to miscalculation which can result in serious strategic errors.
Religion: diplomacy and foreign policy
This is no clearer than when dealing with religion - one of the foundational
themes of tonight's talk. Religion can pose a serious challenge for many western
Diplomats. Much of that is cultural. Faith and religion can have very different
effects in very different cultures. In some states and regions there are sharp
distinctions between the spiritual and secular realms while in other cultures
the concept of secular as distinct from religious hardly exists. Allowing for
those difference is a crucial challenge of diplomacy.
In July 2007, the Washington based Centre for Strategic and International
Studies produced a report on religion and foreign policy. The CSIS report states
that "miscalculating religion's role has sometimes led to failure to anticipate
conflict or has actually been counterproductive to policy goals. It has kept
officials from properly engaging influential leaders, interfered with the
provision of effective development assistance and at times harmed national
security."[7] Professor Bryan Hehir of Harvard when speaking of diplomats and
foreign policy specialists said, "there is an assumption that you do not have to
understand religion in order to understand the world. You need to understand
politics, strategy, economics and law, but you do not need to understand
religion. If you look at standard textbooks of international relations or the
way we organise our foreign ministries, there's no place where a sophisticated
understanding of religion as a public force in the world is dealt with."[8]
Hehir says that "policy makers must learn as much as possible about religion and
incorporate that knowledge into their strategies. It's like brain surgery - a
necessary task - but fatal if not done well."[9]
Yet for much of the 20th century religion was ignored in foreign policy. In all
the strategic reports at the time of the Millennium on the next decade, century,
etc I don't recall one which identified religion as a serious issue. Indeed Time
in 1966 and The Economist in 2000 repeated Nietzsche's prediction of the "Death
of God" (or at least the demise of God).
The basic assumption at work in many western societies and places of learning
was that as societies would develop they would secularize - otherwise known as
the secularisation/modernisation theory.[10] The theory is broadly based on
empirical data from north Western Europe, Canada, Australia and New Zealand. It
was commonly assumed that the world was following a trajectory set off in north
Western Europe at the time of the Industrial Revolution. For much of the 20th
century it went unchallenged. The notion, according to one scholar, wanted to
marginalise religion by presenting it as little more than a form of reassurance
- a psychological compensation for people in societies or countries with low
levels of human development or poorly developed welfare states.[11] Bernard
Lewis - the historian - wrote in 1977, "Westerners, with few exceptions, have
ceased to give religion a central place among their concerns, and therefore have
been unwilling to concede that anyone else could do so. For the progressive
modern mind, it is simply not admissible that people would fight and die over
mere differences of religion".[12]
A former US Secretary of State, Madeline Albright, when reminiscing about her
own ministerial career, admitted that religion was often ignored. She wrote, "I
found it incredible, as the twenty-first century approached, that Catholics and
Protestants were still quarrelling in Northern Ireland and that Hindus and
Muslims were still quarrelling off against each other in south Asia; surely, I
thought, these rivalries were the echoes of earlier, less enlightened times, not
a sign of the battles to come". Albright even cited a case in the 1970s when the
CIA dismissed an internal proposal to study religious leaders in
pre-revolutionary Iran as - useless sociology.[13] But she says, "since the
terror attacks of 9/11, I have come to realize that it may be I who was stuck in
an earlier time. Like many other foreign policy professionals, I have had to
adjust the lens through which I view the world."[14]
Albright claims that this miscalculation on the part of foreign policy
specialists and diplomats harmed US foreign policy. She said, "because we
underestimated the importance of tradition and faith to Iranian Muslims, we made
enemies that we did not intend to make. Everyone in the region was presumed to
be pre-occupied with the practical problems of economics and modernisation. A
revolution in Iran based on a religious backlash against America and the West?
Other than a few fanatics who would support such a thing?"[15]. In Vietnam,
Albright said, "from the outset the anti-communist cause was undermined because
the government in Saigon repressed Buddhism, the largest non-communist
institution in the country."[16] And as recently as 2006, we hear from Bob
Woodward that former President Bush asked an internal White House strategy
meeting on Iraq, "if Iraqi nationalism trumped religious identity?"[17]
Some 20 years ago the "group-think" which long held that religion was a marginal
issue in foreign policy considerations began to be challenged. Professor Peter
Berger, the eminent American sociologist and expert on religions, was long an
advocate of the secularisation theory - that held that societies secularised as
they modernised. He changed his view on the basis of the empirical data from the
United States, Africa, Latin America, Asia and Eastern Europe which pointed to
religious practice either walking hand in hand with progress, and in some cases
actually being the spur, or at least being a neutral variable. Berger said, "We
don't live in an age of secularity; we live in an age of explosive, pervasive
religiosity."[18] Secularization theory described a particular pattern in a
particular region, namely industrialised and post industrialised Europe, where
there was a dramatic drop in church attendance from agrarian societies to
industrial and post-industrial societies.
But religion and foreign policy can still raise difficult questions for some
people. Albright reminds us that she is often asked, "Why can't we just keep
religion out of foreign policy?" She responds "we can't and shouldn't. Religion
is a large part of what motivates people and shapes their views of justice and
right behaviour. It must be taken into account."[19]
According to some scholars, the events in 1967 brought renewed attention to
religion as an issue in foreign policy. Tim Shah of the US Council of Foreign
Relations writes "In that year, the leader of secular Arab nationalism, Nasser,
suffered defeat in the Six Days War. And by the 1970s, Iran's Ayatollah
Khomeini, "born again" President Jimmy Carter and Pope John Paul II had
dramatically demonstrated the increasing political clout of religious movements
and their leaders."[20] Shah writes that, "a combination of rosary-welding
Solidarity workers in Poland and Kalashnikov-wielding mujahedeen in Afghanistan
helped defeat atheistic Soviet communism. Albright says, "In Poland, John Paul
II helped construct a bridge that would ultimately restore the connection
between Europe's East and West."[21] The Pope's visits (the first of which was
in June 1979) sparked a revolution of the spirit that liberated Poland, brought
down the Berlin Wall, reunited Europe, and transformed the face of the
world."[22]
The late Harvard Professor Samuel Huntington argued that some of the religious
movements helped to usher in the "third wave" of democracy in Latin America,
Eastern Europe, Sub Saharan Africa and Asia from the 1970s to the early 90s.[23]
The US Council of Foreign Relations cites more than 30 of the 80 countries that
became freer in 1972-2000, owed some of that improvement to religion. For
example, in Nicaragua and El Salvador, Christian Churches played a prominent
role within the reformist and revolutionary movements of the 1980s. In the
1990s, religion, ethnicity and nationalism collided with devastating force in
the Balkans.[24] In the Philippines, Cardinal Sin and Catholic organisations
openly condemned the Marcos regime.[25]
There is also substantial statistical evidence that points to religion in public
life.
-- In a 2005 Gallup poll, two thirds of the world's population claimed to be
religious.[26]
-- The proportion of people attached to the world's four biggest religions,
Christianity, Islam, Buddhism and Hinduism - rose from 67% in 1900 to 73% in
2005 and may reach 80% by 2050.
-- In terms of sheer number of adherents, the world's largest religions have
expanded at a rate that exceeds that of global population growth. At the
beginning of the 20th century, a bare majority of the world's population (50%)
were Catholic, Protestant, Muslim or Hindu. At the beginning of the 21st
century, however, nearly 64% of the world's people belonged to these four
religious groups.[27]
-- In 1900, Africa had 10 million Christians representing 10 % of the
population; by 2000, that was up to 360 million, to 46 percent of the
population. That is the largest quantitative change that has ever occurred in
the history of religion.
-- "Most Nigerians identify themselves by their religion first. In a recent Pew
survey, 91% of Muslims and 76% of Christians said that religion is more
important to them than their identity as Africans, Nigerians, or members of an
ethnic group."[28]
The signs of the power of religion in foreign policy were evident throughout the
period, but often religious considerations were ignored or marginalised as
coincidental. The title of a recently published book "God is Back" illustrates
the point.[29] It would be apt to say that God was never gone, but it was the
research methodology and the selection bias which was flawed. Religion matters
in the world and if foreign policy and diplomacy is to be effective it too must
address religion as an issue.
So where to from here? How do we arrive at a situation where foreign policy is
better equipped to deal with religion? How do we engage religious communities
alongside influential political and economic actors as President Obama called
for when he spoke in Cairo in June 2009? It must start with two things. First,
we must sensitise ourselves to a world in which religion is alive and well; the
real world and not the world in which some might feel more comfortable. As the
Prime Minister said recently, "faith is part of the fabric of our country. It
always has been and it always will be."[30] Secondly, we must begin to see
religion as much as a source of healing as we now see it as a source of division
- or as the Pope recently put it, "faith is not a problem for legislators to
solve but rather a vital part of our national conversation".[31]
There is another major risk apart from ignoring the elephant in the room and
that is seeing the "elephant" in every room. The risk now is that we go too
early to the other extreme and see a religious cause or base to issues and
problems which are essentially about race, ethnicity, or some other factor. That
major risk is casting religion exclusively in a negative frame of reference.
Today, the association of religion and violence is once more to the fore. But
not all associations are justified. There can be a tendency to identify
conflicts as religious when they are more accurately geo-political conflicts.
Labeling a conflict as "religious" can be a lazy way to reduce complex struggles
into simplistic frameworks.
Increasingly today religion is perceived as a threat because of its association
with terrorism. The Chicago Global Affairs Council Report says that a "focus on
religion through the lens of terrorism and counterterrorism strategy is too
narrow."[32] A major challenge is to bring it back to a situation where we have
a more balanced perspective and see it as much as a vehicle for peace and
helping resolve conflicts. There are powerful practical illustrations to be made
which show that the picture is more nuanced than simply condemning religion out
of hand as a source of terror or war. The 2007 CSIS Report found that "Despite
the fact that religion is seen as powerful enough to fuel conflict, policymakers
less often engage with its peacemaking potential."[33] Albright writes "it is
easy to blame religion - or more fairly, what some people do in the name of
religion - for all our troubles, but that is too simple. Religion is a powerful
force, but its impact depends entirely on what it inspires people to do. The
challenge for policy makers is to harness the unifying potential of faith, while
containing its capacity to divide."[34]
According to the Journal of International Affairs, "Religion can be one of the
most powerful healers in post conflict situations. It can play a significant
role in establishing peace in the present and dealing with the past."[35] The
Political Scientist Paul Martin wrote "when conflict has ceased, only a few
agencies are equipped to address the specific religious values, attitudes and
loyalties that underlie ongoing tensions, let alone use them as tools in
peace-building.
UK-Holy See
The Crown's oldest diplomatic relationship is with the Papacy - itself the
oldest diplomatic entity in the world. It is a relationship that brings together
much of what we have been speaking of here this evening. It has, like many
relations, seen moments of triumph and of failure over the centuries as
diplomatic ties have been strained, broken and strengthened. It is a diplomatic
relationship which illustrates very clearly the global dimension of religion and
it avoids narrow frameworks which too easily associate religion and violence.
Today, the diplomatic relationship between the UK and the Holy See speaks
powerfully to the positive contribution faith can make to the mutual benefit of
all societies.
But there can be some confusion about the diplomatic nature of the Holy See. Our
diplomatic ties - like all other 178 states - are with the Holy See. It is not
the same as the Vatican City State. The Holy See is the universal government of
the Catholic Church and operates from the Vatican City State, a sovereign,
independent territory of 0.44 square kilometres. The Pope is the ruler of both
the Vatican City State and the Holy See. The Holy See acts and speaks for the
whole Catholic Church. It is also recognised by other subjects of international
law as a sovereign juridical entity under international law, headed by the Pope.
The Holy See dates back to early Christian times. Ambassadors are officially
accredited to the Holy See and not the Vatican City State, and Papal
representatives to states and international organizations are recognised as
representing the Holy See, not the Vatican City State. The Holy See as legal
person bears many similarities with the crown in Christian monarchies.
The Vatican City State on the other hand is a sovereign independent territory
which was founded following the signing of the Lateran Pacts between the Holy
See and Italy on 11 February 1929. Its nature as a sovereign State, distinct
from the Holy See, is universally recognised under international law. Although
the Holy See is closely associated with the Vatican City State, the independent
territory over which the Holy See is sovereign, they are two international
identities. The Holy See is not the same sovereign entity as the Vatican City
State, which only came into existence in 1929 with the Lateran Treaty.
Formal diplomatic links between the Crown and the Holy See were first
established in 1479 when John Shirwood was appointed by King Edward IV as the
first resident Ambassador. Shirwood was also the first English Ambassador to
serve abroad, making the Embassy to the Holy See the UK's oldest Embassy. I have
also to note, as I am in Newcastle, that Shirwood was a former Bishop of Durham.
Formal diplomatic relations between the Crown and the Holy See were interrupted
in 1536 at the time of the English Reformation. Diplomatic links were restored
in 1553 under the reign of Queen Mary I. Sir Edward Carne - Mary's Ambassador -
was initially Queen Elizabeth I's ambassador too, but when relations with the
Holy See deteriorated he was recalled. Unofficial ties were maintained between
the Crown and the Holy See through much of the 18th and 19th centuries: for
example, Lord Odo Russell was the Crown's unofficial Minister to the Holy See
from 1858 to 1870. The United Kingdom re-established formal resident diplomatic
relations with the Holy See in 1914.
While the Vatican, which is the headquarters of the Holy See, is exceedingly
small in physical size, the Holy See is a sovereign entity with an unusually
large global reach which touches one sixth of the world's population and many
more beyond. The Papacy is one of the world's key opinion formers and it is
because of this that it is a key part of the UK's diplomatic network.
The Catholic Church is a force on the world stage: a global religious
institution with over 1.1 billion adherents (17.5% of the world's population and
over 10% of the UK's population); reach into every corner of the planet through
its 500,000 priests, 800,000 sisters/nuns, 219,655 parishes36; serious influence
in as many countries as are in the Commonwealth, a privileged status as
interlocutor with the two other Abrahamic faiths - Islam and Judaism - and two
generations of intense experience in inter-faith dialogue and many centuries of
co-existence. Pope John Paul II's funeral brought together the single largest
gathering of Heads of State in history. The Holy See has a highly respected
diplomatic corps with sharp eyes and ears, not only in 178 countries, but it is
far closer to the ground than any ordinary diplomatic corps through its network
of bishops in each region and clergy in each locality. The Holy See knows what
is going on in the world at governmental and grass roots level, has
extraordinary access at the highest political level in most Catholic countries,
and knows who's who in the world's faith communities.
The Papacy's global weight is of importance to the UK. The Holy See is one of
the world's oldest, largest, and what some might say one of the few truly global
organizations. As such, they know what is going in the world and it is a very
valuable listening post for the UK. We do not maintain an embassy to the Holy
See for sentimental reasons alone even if it is our oldest overseas post. During
his recent visit the Pope highlighted many of the areas the UK and Holy See work
together on: the international arms trade treaty; human rights; the spread of
democracy, especially in the last sixty-five years; debt relief, fair trade and
financing for development, particularly through the International Finance
Facility, the International Immunization Bond, and the Advanced Market
Commitment. The Pope also said that, "The Holy See looks forward to exploring
with the United Kingdom new ways to promote environmental responsibility, to the
benefit of all."[37]
The Queen highlighted those same international issues, but she also cited the
Holy See's contribution to the peace process in Northern Ireland and the
transition in Central and Eastern Europe. She said, "In this country, we deeply
appreciate the involvement of the Holy See in the dramatic improvement in the
situation in Northern Ireland. Elsewhere the fall of totalitarian regimes across
central and Eastern Europe has allowed greater freedom for hundreds of millions
of people. The Holy See continues to have an important role in international
issues, in support of peace and development and in addressing common problems
like poverty and climate change."[38]
International Development
The Holy See is a crucial partner to the international community if we are to
deliver on the MDGs by 2015. As the Chicago Report pointed out, "In much of the
world, particularly Latin America, Africa, and South East Asia, many schools,
hospitals, social services, relief and development, and human rights programmes
are sponsored by religious institutions."[39] The Catholic Church alone is
reckoned to be the world's second largest international development body after
the UN. More than 50% of the hospitals in Africa are operated under the auspices
of faith-based organisations.[40] The Catholic Church in Africa is responsible
for nearly one quarter of health care provision, including over 25% of HIV care
worldwide. In education too the Catholic Church is a huge provider. It provides
places in school to some 12 million children each year.
The UK has worked with the Holy See to develop the IFF - the International
Finance Facility. It is a novel way to use the capital markets to front load
development spending. Pope John Paul II gave it his full moral support. In
November 2006, Pope Benedict XVI went one step further and gave it his full
practical support. He bought the first Bond. The Bond raised over $1.6 billion
dollars. IFFIm has been designed to accelerate the availability of funds to be
used for health and immunisation programmes in 70 of the poorest countries
around the world. It is expected to help prevent five million child deaths
between 2006 and 2015, and more than five million future adult deaths by
protecting more than 500 million children in campaigns against measles, tetanus,
and yellow fever. There are few more practical illustrations of what we do at
the Vatican than the immunisation Bond and Pope Benedict's participation helped
spread the global message about the Bond and the mechanism.
During his recent visit the Pope praised the working relationship between the UK
and the Holy See on international development. He praised the commitment of the
Government to devote 0.7% of national income to development aid by 2013.41 The
Pope praised the growth in solidarity with the poor. But he also called for
"fresh thinking" to improve life conditions in many important areas, such as
"food production, clean water, job creation, education, support to families,
especially migrants, and basic healthcare."
Climate Change and the Environment
The Vatican City State is on track to be one of the world's first carbon neutral
state through offsetting its emissions and installing solar panels. It also
recently announced plans to build Europe's largest solar farm on 740 hectares to
the north of Rome. That solar farm will produce enough energy to power over
40,000 houses and exceed the EU's renewable energy targets of 20 percent of
demand by 2020. The UK is also working with the Holy See as part of our South
America Climate Change Network which aims to raise awareness of climate change
between the most recent summit at Copenhagen and the next gathering at Cancun.
But it is not just the Holy See's practical elements on climate change which are
important to us. Climate change is a curious mix of moral cause and strategic
interest. The moral dimension is crucial in addressing climate change. We saw
that moral dimension emerge very clearly in the Pope's latest Encyclical
"Caritas in Veritate" when he called for the development of an integral human
life with greater emphasis on human responsibility to creation.
Disarmament
In the most recent breakthrough in disarmament - the Treaty on Cluster Munitions
- which came into force on 1 August 2010 - the Holy See played a unique behind
the scenes role at the preparatory meeting in Wellington in getting agreement
between the different camps. Without that help it is unlikely that we would have
been able to get a breakthrough. The UK is also actively working together with
the Holy See at the UN to deliver an Arms Trade Treaty, which would aim to
introduce a more responsible global framework for the arms trade.
The Big Society
Faith groups have a key part to play in creating the Big Society. For example,
faith communities have considerable resources to offer in terms of people and
skills, local networks and assets such as buildings, which though often
underused could easily be made available for wider community benefit. The UK
Government will be working with faith communities to help them realise their
full potential as part of wider civil society. For its part, the Catholic Church
is participating fully in that dialogue. As Pope Benedict said in Westminster
Hall, "religion, is not a problem for legislators to solve, but a vital
contributor to the national conversation."[42] In the UK alone, the Catholic
Church and associated charities play a significant part in providing care and
help for the elderly and vulnerable (e.g.. volunteers from the Society of St
Vincent de Paul make 1 million hours' worth of visits each year, the Passage in
Westminster helps 200 homeless people each day, and there are many
Catholic-inspired social enterprises), Catholic social charities spend £110m pa
in the UK, and the community also raises well over £50m pa for international
development; and over 10% of the country's schools are Catholic schools which
are a major force of social inclusion and educational advancement in British
society.
Conclusion
Ladies and Gentlemen, in January 2008, Pope Benedict XVI said "Diplomacy is, in
a certain sense, the art of hope. It lives from hope and seeks to discern even
its most tenuous signs. Diplomacy must give hope."[43] I believe that our
relations illustrate that hope in action. Today, the diplomatic relationship
between the UK and the Holy See bears fruit - perhaps more so than at any point
in the last 531 years of our resident diplomatic relations. Why? Because our
relations illustrate clearly the power of diplomacy - of building relations - in
replacing centuries of mistrust and intolerance with mutual respect and
co-operation. It speaks powerfully of the role of religion in public life, its
contribution to finding solutions to many of the world's contemporary problems
and it challenges those whose world view tries to marginalise religion or depict
in a negative frame.
On 17 September 2010, Pope Benedict when speaking of the recent co-operation
between the UK and the Holy See said that it illustrated how much progress had
been made in promoting throughout the world the many core values that we share.
He hoped and prayed that the relationship would continue to bear fruit.[44]
I am confident it will because on 19 September 2010, as he said farewell to the
Pope on the runway of Birmingham Airport, the Prime Minister told the Pope,
"during your visit we agreed to develop the co-operation between this country
and the Holy See on the key international issues where we share a common goal.
On winning the argument to get to grips with climate change. On promoting a
multi-faith dialogue and working for peace in our world. On fighting poverty and
disease. I passionately believe that we must continue to help the poorest, even
in difficult economic times... And I am delighted that the Holy See will be
working so actively with us to do all we can to achieve this.'[45]
Ladies and Gentlemen, thank you for your attention.
* * *
Notes:
[1] Satow's Diplomatic Practice, 6th Edition, Oxford University Press 2009, ed.
Sir Ivor Roberts, page 3
[2] UN Convention on Diplomatic Relations, Vienna 1961
[3] Ibid, page 3
[4] Madeline Albright "The Mighty and the Almighty," Harper-Collins, New York,
2006, page 11
[5] ibid, page 75
[6] Rt. Hon. William Hague, 1 July 2010, http://www.fco.gov.uk/en/news/latest-news/?view=Speech&id=22462590
[7] Mixed Blessings: US Government Engagement with Religion in Conflict Prone
Settings, Centre for Strategic Studies, Washington DC, July 2007, page 2
[8] Bryan Hehir cited in Madeline Albright "The Mighty and the Almighty,"
Harper-Collins, New York, 2006, page 66
[9] Bryan Hehir cited in Madeline Albright "The Mighty and the Almighty,"
Harper-Collins, New York, 2006, page 74
[10] The secularization thesis is advocated by Steve Bruce. David Martin accepts
secularization, but that it takes place in very different contexts and Grace
Davie advocates the notion of the European exception.
[11] Scott Thomas, Journal of International Affairs, Volume 61, Number 1, page
31
[12] Bernard Lewis, "From Bable to Dragomans: Interpreting the Middle East,"
Oxford University Press, New York, 2004, page 285
[13] James A Bill, The Eagle and the Lion: The Tragedy of American-Iranian
Relations (New Haven: Yale University Press, 1988).
[14] Madeline Albright "The Mighty and the Almighty," Harper-Collins, New York,
2006, page 9
[15] ibid, pages 39-40
[16] Madeline Albright "The Mighty and the Almighty," Harper-Collins, New York,
2006, page 43
[17] Woodward Bob, The War Within: A Secret White House History 2006-2008, Smon
& Schuster, 2008
[18] Peter Berger, Pew Forum on Religion
[19] Madeline Albright "The Mighty and the Almighty," Harper-Collins, New York,
2006, page 285
[20] Timothy Shah and Monica Duffy Toft, "God is Winning" (awaiting
publication), but longer version of a piece in Foreign Policy, "Why God is
Winning", July/August 2006 pages 39-43
[21] Madeline Albright "The Mighty and the Almighty," Harper-Collins, New York,
2006, page 67
[22] ibid, page 68
[23] Samuel P Huntington, "Religion and the Third Wave," The National Interest,
Summer 1991, pages 29-42
[24] Sheherazade Jafari, Journal of International Affairs, Volume 61, Number 1,
page 114
[25] Timothy Shah and Monica Duffy Toft, "God is Winning" (awaiting
publication), but longer version of a piece in Foreign Policy, "Why God is
Winning", July/August 2006 pages 39-43
[26] Gallup, "Voices of the People," 16 November 2005
[27] World Christian Encyclopaedia, cited in Timothy Shah and Monica Duffy Toft,
"God is Winning" (awaiting publication), but longer version of a piece in
Foreign Policy, "Why God is Winning", July/August 2006 pages 39-43
[28] The Pew Forum on Religion and Public Life, March 21, 2007, cited in Mixed
Blessings: US Government Engagement with Religion in Conflict Prone Settings,
Centre for Strategic Studies, Washington DC, July 2007, page 29
[29] John Micklethwait and Adrian Wooldridge "God Is Back: How the Global
Revival of Faith Is Changing the World", Penguin Press HC, 2009
[30] Prime Minister David Cameron, Birmingham Airport, 19 September 2010
[31] Pope Benedict XVI, Westminster Hall Speech, 17 September 2010
[32] Engaging Religious Communities Abroad: A New Imperative for US Foreign
Policy, The Chicago Global Affairs Council, 2010, page 5
[33] Mixed Blessings: US Government Engagement with Religion in Conflict Prone
Settings, Centre for Strategic Studies, Washington DC, July 2007, page 41
[34] Madeline Albright "The Mighty and the Almighty," Harper-Collins, New York,
2006, page 66
[35] Editors' Forward, Journal of International Affairs, Volume 61, Number 1,
page vi
[36] Annuarium Statisticum Ecclesiae 2006
[37] Pope Benedict XVI, Westminster Hall, 17 September 2010
[38] Her Majesty The Queen, speech to the Pope, Edinburgh, 16 September 2010
[39] Engaging Religious Communities Abroad: A New Imperative for US Foreign
Policy, The Chicago Global Affairs Council, 2010, page 11
[40] Mixed Blessings: US Government Engagement with Religion in Conflict Prone
Settings, Centre for Strategic Studies, Washington DC, July 2007, page 9
[41] Pope Benedict XVI, Westminster Hall Speech, 17 September 2010
[42] Pope Benedict XVI, Westminster Hall, 17 September 2010
[43] Pope Benedict XVI, Address to the Diplomatic Corps, January 2008
http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/january/documents/hf_ben-xvi_spe_20080107_diplomatic-corps_en.html
[44] Pope Benedict XVI, Address in Westminster Hall, September 17 2010
[45] Rt. Hon David Cameron, Prime Minister, Speech at Birmingham Airport,
September 19, 2010.
http://www.number10.gov.uk/news/speeches-and-transcripts/2010/09/prime-ministers-speech-to-pope-benedict-xvi-55175
----------------------------------------------------------------------------------
The Health Care Council and "Humanae Vitae"
"A Prophetic Document of the Magisterium of the
Church"
OMAHA, Nebraska, SEPT. 11, 2010 - Here is the address delivered Sept. 3 by
Archbishop Zygmunt Zimowski, the president of the Pontifical Council for Health
Care Ministry, at the four-day "Celebration of Love and Life" seminar that
marked the 25th anniversary of the Pope Paul VI Institute.
* * *
"Humanae Vitae" and the Pontifical Council for Health Care Workers
As president of the Pontifical Council for Health Care Workers, I feel very
honored to be invited by the Pope Paul VI Institute for the Study of Human
Reproduction. By its nature, the subject entrusted to me, namely "'Humanae
Vitae': The Challenge for Health Care Workers," belongs in a certain sense to
the mission of our dicastery, which has among its principal tasks that of
coordinating the many bodies that directly involve Christians in the health care
sector in order to foster and spread an increasingly better ethical-religious
formation of Christian health care workers in the world.
The Pontifical Council for Health Care Workers published an important document
on the subject in 1995 with the significant title "Charter for Health Care
Workers" in order to offer an overall summary of the position of the Church in
relation to human life. This document is organized into three parts: 1)
Procreation; 2) Life; and 3) Death. "Humanae Vitae" can thus be said to be a
prophetic document of the magisterium of the Church, as can be evinced from the
"Charter for Health Care Workers," and constitutes a challenge for health care
workers. Let us address this challenge together.
"Humanae Vitae": An Encyclical, a Challenge
It is well known that the encyclical "Humanae Vitae," as a teaching of the
pontifical magisterium, is a challenge, both in an objective sense and in a
subjective sense; or, to put it another way, "Humanae Vitae" is today the
subject of a challenge in a passive sense inasmuch as it is challenged, and in
an active sense inasmuch as it challenges. In simpler words, the encyclical "Humanae
Vitae" of Paul VI lends itself to a true challenge in two senses. We are
witnessing, indeed, a challenge to this encyclical and a challenge of this
encyclical. The challenge to "Humanae Vitae," which immediately followed its
publication and which still continues, comes from various points of view and
above all from its purported biologistic and Augustinian approach that is said
to be inherited from "Casti Connubii" (Dec. 31, 1930).
The challenge of "Humanae Vitae," instead, has been centered around its
intrinsic normative principle as an ineluctable conclusion of the premises of "Gaudium
et Spes" of the Second Vatican Council. Through this principle, which is always
valid, it became a challenge because of its character when faced with the
criteria of the majority of the famous ad hoc Commission, as well as the
advances achieved and obtained at a scientific and technical level, specifically
in the field of biogenetics. Through this doctrinal character, "Humanae Vitae"
has also challenged the contradictions of artificial procreation. These two
challenges -- one passive and the other active -- obviously call upon health
workers in particular inasmuch as they are specifically ministers of human life.
[...]
The challenge to "Humanae Vitae," and this should be emphasized, relates to an
equivocal reading of the text more than 40 years after its publication. This
challenge to "Humanae Vitae" has provoked in turn the challenge of "Humanae
Vitae," namely a univocal, pertinent and correct reading of the text. These two
challenges, which involve each other reciprocally, challenge health care
workers. Thus the division of these challenges does not mean their separation;
they intertwine and become unbound in the challenge to health care workers.
Thus, entering into the heart of "Humanae Vitae," I am of the view that we have
come to its most demanding challenge for health care workers. This is because,
in this challenge to the majority and to the challengers, after 40 years, "Humanae
Vitae" teaches with categorical firmness the very much discussed principle of
the two aspects of conjugal love -- the unitive and procreative -- which should
not be separated in the conjugal act. In addition, because on the basis of this
intrinsic moral criterion it is the task specifically of health care workers to
indicate the inconsistency of the criteria of the majority and their followers
today. This challenge to "Humanae Vitae" also concerns all the policies
involving assistance in replacing the conjugal act made possible by the advance
of science and technology. It is no accident that Pope Paul VI expressly
appealed to medical doctors and to health care personnel.
"Humanae Vitae" and the Challenge to Health Care Workers
In "Humanae Vitae" we find the words for medical doctors and other health
workers: "We hold in the highest esteem those doctors and members of the nursing
profession who, in the exercise of their calling, endeavor to fulfill the
demands of their Christian vocation before any merely human interest. Let them
therefore continue constant in their resolution always to support those lines of
action which accord with faith and with right reason. And let them strive to win
agreement and support for these policies among their professional colleagues.
Moreover, they should regard it as an essential part of their skill to make
themselves fully proficient in this difficult field of medical knowledge. For
then, when married couples ask for their advice, they may be in a position to
give them right counsel and to point them in the proper direction. Married
couples have a right to expect this much from them" (No. 27). To this challenge
of "Humanae Vitae" the "Charter for Health Care Workers" responds by declaring
as follows: "The work of health care persons is a very valuable service to life.
It expresses a profoundly human and Christian commitment, undertaken and carried
out not only as a technical activity but also as one of dedication to and love
of neighbor. It is 'a form of Christian witness.' 'Their profession calls for
them to be guardians and servants of human life' ("Evangelium Vitae," 89)." In
order to avoid any misunderstanding, let us accept the challenge of "Humanae
Vitae" and follow closely the teaching of Paul VI. Its challenge to health care
workers thus also becomes their giving primary value to conjugal love and
responsible parenthood. Indeed, an in-depth knowledge of both is absolutely
necessary to their professional work.
Pastoral Challenges or Prospects?
The Pontifical Council for Health Care Workers has just reached the age of 25.
As regards the history of the Church this is not a long period for making an
assessment but it is enough to allow us to ask ourselves if its founding
intuition, its goals and its mission have been confirmed in concrete historical
reality. Hence the reference to the pastoral challenges that this dicastery has
to address in the present and in the future. The goals of the Pontifical
Council, pointed out in the founding motu proprio "Dolentium Hominum," are
"pastoral" goals. Thus the challenges for the action of the Church, and thus
also for the Pontifical Council for Health Care Workers, are present in that
field in which this pastoral care has to be carried out in practical terms, that
is to say of health and illness of human reproduction, of the whole health care
world with its technical-scientific development, the complexity of its
structures and individuals, with consequent social changes and ideologies about
life, health, human reproduction , illness and death. It is specifically here
that the field of action of the Pontifical Health Care Workers is to be found
and at the same time it is from here that there come the questions and the
appeals to thought with the view to the incarnation of Gospel values in
contemporary medical culture. To understand things well, however, the challenges
in question are at the same time new prospects which stimulate the intelligence
and the creativity of the people of God.
The Challenges
The first challenge is cultural. After "Evangelium Vitae" there has often been
discussion about two phrases that were made famous by the Venerable John Paul
II: "culture of life" and "culture of death." This last refers to all those
forms of thought, or practices, of institutions and of socio-cultural movements
of a materialistic character. The domination of lifestyles that limit the
horizon of human life solely to its earthly journey is a strong challenge of the
contemporary age to the proclaiming of the Gospel in general and pastoral care
in health in particular: permissive laws such as those on abortion and
euthanasia, the transformation of hospitals and clinics into profit-making
businesses, the contesting of public health care in attempt to reduce it to a
self-service according to the real or purported needs of citizens, etc.
In this context, how can one assure the pastoral presence of the Church in
health care structures that are prevalently based on these cultures? How can one
create the possibility that suffering and pain can receive a positive meaning,
that they can be fecund and create interior riches and witness to high values of
the meaning of life, of love and of solidarity rather than inducing
hopelessness?
Care for the sick and for those who suffer has been declared to be an integral
part of the mission of the Church ("Dolentium Hominum," No. 1). How can we
extend the pastoral presence of the Church in each health care structure,
whether small or large, that is present in the local area where the Church is at
work?
Catholic health care institutions are a valuable patrimony of the Church and of
society inasmuch as they guarantee the values of freedom, equality and
solidarity. Faced with the phenomenon of the ageing of the category of men and
women religious and the decrease in vocations, but also problems that are no
less serious of an economic and financial character, how can we maintain and
strengthen their existence, diffusion and identity of bearing witness to Gospel
charity, always assuring the integral quality of services, above all to those
most in need?
Thanks to the advances in science and technology, contemporary health care has
been experiencing an exponential development. Faced with the contradiction of
the continuance in many poor areas of the world of diseases that have been
eradicated elsewhere, and of the unequal use of the benefits of medical,
scientific and technological progress, how can the Church keep up with technical
developments applied to the health care field in general and to medicine in
particular, especially where the need to do this is compelling?
The contemporary world is dominated by the phenomenon of communication. How can
the Church retrieve, once again in the health care field -- and also in the
field of procreation -- its ability to engage in pastoral communication that is
both effective and prophetic at the same time, without allowing itself to be
involved in useless and unfruitful controversies?
The secularization of medicine, with a consequent loss of the mystical and the
ability to attract health care personnel. Today people do not draw near to the
sick principally out of a vocation to do so, out of a sense of mission. They do
so for other motives. Hence the so-much condemned phenomenon of the
dehumanization of medicine: a technical hypotrophy exists. Care is increasingly
becoming technical and less human in character.
The lack of ethical training in professionals has a negative effect on subjects
that are very important for life such as genetics, euthanasia, abortion and
death, or upon subjects that come from the profession: responsibility, respect,
justice and loyalty.
Prospects
The Second Vatican Council taught that care for the suffering is the task of the
whole of the Church and called on bishops and priests to care for "the sick and
the dying, visiting them and comforting them in the Lord" ("Presbyterorum
Ordinis," Nos. 6, 8; "Lumen Gentium," No. 38). Developments of the teaching can
be found both in the Cod of Church Law (Canon 529.1) where parish priests are
reminded of their duty to care for the sick and to do so with generous charity.
The sssemblies of the Synod of Bishops, especially in the apostolic exhortation
"Cristifideles Laici" (Nos. 53 an 54), laid especial emphasis on this.
Nonetheless, the prospects for constant work by the Pontifical Council for
Health Workers to promote, coordinate and animate pastoral care in the health
have their fulcrum in the tasks assigned to it by the apostolic constitution
which provide a broad and profound, indeed universal, vision as to the framework
of action for our dicastery. Among the above-mentioned tasks we also find that
of lending "its assistance to the particular Churches to ensure that health care
workers receive spiritual help in carrying out their work according to the
Christian teachings, and especially that in turn the pastoral workers in the
field may never lack the help they need to carry out their work" ("Pastor
Bonus," No. 153, 2). Not losing from sight this universal horizon of its action
of promoting, animating and coordinating pastoral care in health is fundamental
in the organization and implementation of the programs of the Pontifical Council
for Health Care Workers. Thus in addition to the organization of initiatives and
activities with an international profile such as the annual international
conferences and the World Day of the Sick, this dicastery intends to place
especial emphasis on the points listed below.
To be adequate, pastoral care in health and human reproduction like every other
form of action, needs a pastoral project at all levels of the national
territory: the national level, the regional level, the diocesan level, the
parish level and even at a very local level or a the level of the structure
itself.
As a domestic church, the family is also called to proclaim, celebrate and serve
the Gospel of Life. This is a task that concerns above all the marriage partners
who are called to be transmitters of life on the basis of an always renewed
awareness of the meaning of generation, as a privileged event in which it is
demonstrated that human life is a gift which is received and in its turn is to
be given. In the generation of a new life parents perceive that their child "as
the fruit of their mutual gift of love, is, in turn, a gift for both of them, a
gift which flows from them." This is why the Charter for Health Care Workers
proclaims: "Health Care Workers lend their service whenever they help the
parents to procreate responsibly supporting the conditions, removing obstacles
and protecting them from invasive techniques unworthy of human procreation" (No.
11).
Thus it is of fundamental importance to invest in formation. Many of the
challenges listed above have aspects of great complexity and it is difficult
today to think that one can engage in a new evangelization without bearing this
in mind and without health care workers being trained in an adequate way which
will allow them to face up to these challenges with great skill and consistency.
The Second Vatican Council laid great emphasis on this ("Optatam Totius," No.
4).
Formation must be first of all be multifaceted, integral and suited to the
various forms of apostolate (cf. AA, Nos., 16-19, 28-29, 31). As regards the
instruments of formation, today the are many in number and differ from each
other: One can begin from experience, from belonging to pastoral activities
where good organization exists, coordination and assessment; one can be trained
by attending lessons given by good teachers and ad hoc courses in seminaries and
universities, in the same way as academic qualifications can be obtained in
theology faculties that teach pastoral care in health.
Reference has been made also to the fact that being a health care worker
involves a missionary dimension. Today every mission is a response to a calling.
A vocation involves feeling called to evangelize this sector of the world of
health care. The mandate, the sending out, is not enough. It is essential that
the evangelizer feels attracted and has a vocation. From this vocation will then
be born a great desire for training, study, concern and enthusiasm. If ardor is
absent, pastoral integration and organization are difficult; there is a concern
only about "keeping" the existent, and neither creativity nor prophecy are
fostered. The Pontifical Council for Health Care Workers stresses this aspect in
its relations with the bishops' conferences and the religious families that are
active in the world of health care.
Conclusion
As can be deduced, what has been said hitherto in this paper, the creation of
the dicastery of the Pontifical Council for Health Care Workers was a brilliant
prophetic intuition of the Venerable John Paul II. The universal horizon of his
action, which was always at the service of man and specific and local Churches,
can be summed up in the following words of the Holy Father Benedict XVI:
"Individuals who care for those in need must first be professionally competent:
They should be properly trained in what to do and how to do it, and committed to
continuing care. Yet, while professional competence is a primary, fundamental
requirement, it is not of itself sufficient. We are dealing with human being,
and human beings always need something more than technically proper care. They
need humanity. They need heartfelt concern. Those who work for the Church's
charitable organizations must be distinguished by the fact that they do not
merely meet the needs of the moment, but they dedicate themselves to others with
heartfelt concern, enabling them to experience the richness of their humanity.
Consequently, in addition to their necessary professional training, these
charity workers need a formation of the heart: They need to be led to that
encounter with God in Christ which awakens their love and opens their spirits to
others. As a result, love of neighbor will no longer be for them a commandment
imposed, so to speak, from without, but a consequence deriving from their faith,
a faith which becomes active through love for life (cf. Galatians 5:6)" ("Deus
Caritas Est," No. 31).
Thank you for your attention.
-------------------------------------------------------
Holy See to UN on Gender Equality
"Women ... Are Dynamic Agents of Development"
NEW YORK, JULY 2, 2010 - Here is the address Archbishop Celestino Migliore,
permanent observer of the Holy See at the United Nations, delivered Thursday
before the high-level segment of the Economic and Social Council Substantive
Session for 2010.
* * *
Mr. President,
This year’s substantive session is particularly pertinent leading up to the long
expected World Summit on the MDGs. All women and girls who are affected by the
MDGs look forward towards an increased recognition of their value and equality
as well as their dignified role in development. Any deliberation on the matter
will be incomplete without ensuring the advancement of women, who are dynamic
agents of development in the family, society and the world.
Ever since world leaders committed their governments to the ambitious objective
of attaining the MDGs, some remarkable progress has been achieved in
mainstreaming women’s perspectives in development both in multilateral and
national policies. Even those countries lagging behind in many aspects of
development are giving more prominence to the role of women in public life,
especially in the political arena.
The empowerment of women presupposes universal human dignity and, thus, the
dignity of each and every individual. The notion denotes complementarity between
man and woman, which means equality in diversity: where equality and diversity
are based on biological data, expressed traditionally by male and female
sexuality, and on the primacy of the person. It concerns also roles to be held
and functions to be performed in society. In that regard, equality is not
sameness, and difference is not inequality.
Empowerment of women for development means also recognition of the gifts and
talents of every woman and is affirmed through the provision of better health
care, education and equal opportunities. Empowering women and respecting their
dignity mean also honoring their capacity to serve and devote themselves to
society and to the family through motherhood which entails a self-giving love
and care-giving. Altruism, dedication and service to others are healthy and
contribute to personal dignity. If domesticity can be considered a particular
gift of mothers in cultivating a genuine intrapersonal relationship in the
family and society, then family-friendly working arrangements, shared
family-care leave and redistribution of the burden of unpaid work will be given
the attention they rightly deserve.
The Holy See notes with concern that inequalities between individuals and
between countries thrive and various forms of discrimination, exploitation and
oppression of women and girls persist, which must be addressed by the provision
of adequate social protection measures for them, as appropriate to national
contexts.
In the health sector there is a need to eliminate inequalities between men and
women and increase the capacity of women to care for themselves principally by
being afforded adequate health care. Scientific studies have shown remarkable
improvement in the reduction of maternal and infant mortality, revealing the
importance of complementary investing in other areas relevant to women and girls
including nutrition, general health and education. The real advancement of women
is not achieved by concentrating on a particular health issue to the neglect of
others but by promoting their overall health which necessarily includes giving
more attention to addressing women-specific diseases.
Women’s economic empowerment is essential for the economic development of the
family and of society. Access to land and property, credit facilities and equal
opportunities for financial services for women will help ensure their economic
stability. In this process, the whole household and community must support their
entrepreneurship. The ethical dimension of their development and economic
empowerment as well as their service to the family must not be overlooked.
Tragically, violence against women, especially in the home and work place, and
discrimination in the professional field, even on the pay and pension scale, are
growing concerns. Through adequate legal frame-works and national policies,
perpetrators of violence must be brought to justice and women must be afforded
rehabilitation. Women and girls must be guaranteed their full enjoyment of
civil, political, economic, social and cultural rights including equal access to
education and health.
My delegation supports the initiatives in favour of the rights in particular of
women migrants and refugees and women with disabilities. Human rights learning
campaigns especially for girls and women must be promoted, even from early
school days and also through non-formal education. Civil society and NGOs,
women’s associations and faith-based organizations can contribute a great deal
in human rights learning and in quality education.
In concluding, Mr. President, the more the dignity of women is protected and
promoted, the more the family, the community and society will truly be fostered.
Thank you, Mr. President.
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Holy See to UN on Aid to Refugees
"A Culture of Friendly Human Interaction ... Can
Nourish Further Solidarity"
GENEVA, JUNE 30, 2010 Here is the address Archbishop Silvano Tomasi, permanent
representative of the Holy See to the U.N. offices in Geneva, delivered June 22
at a meeting of the U.N. High Commissioner for Refugees (UNHCR). The Vatican
published the text of the address today.
* * *
Mr. Chairman,
The Holy See Delegation supports the intense effort made by the UNHCR to call
attention to, to refine and to advance the priority of extending increased
protection to refugees and persons of concern. Though it appears like a
counter-trend to current political sensitivities, it is a timely response, since
conflicts have been displacing more people and forced return of potential asylum
seekers gives evidence of a difficult political environment for uprooted people.
The latest statistics indicate that involuntary movement of persons around the
globe continues. The number of people of concern to the UNHCR has grown to 43.3
million worldwide in 2009, the highest number since the 1990s. A sign of current
instability and change, for example, is the number of IDPs in Colombia that has
reached 4.9 million at the end of 2009 -- a record high -- and the new huge wave
of refugees from Kyrgyzstan.
Confronted with such figures, and the suffering of persons hiding behind the
statistics, the right course of action is continuing the enlargement process of
categories of people to be protected as the international community has
progressively included them in the mandate of the UNHCR. Among the new
categories for which more targeted provisions can be developed, mixed flows,
internally displaced and urban refugees have rightly been pointed out. The
increasing attention given to internally displaced persons moves in this
positive general direction. Now that over fifty percent of the world population
lives in urban areas, it is not surprising that refugees follow the same trend
and move to cities in greater number, creating specific challenges for their
protection from registration of their children at birth to avoid statelessness
to employment possibilities, access to education and legal residence. Today’s
‘boat people’ from Africa, Asia and elsewhere cannot simply be towed back to the
port of origin of their journey as if distancing their presence would offer a
real solution. Similarly, the automatic resort to detaining potential refugees
and asylum seekers -- often in appalling conditions -- is inappropriate.
A combination of safety, respect of human dignity and human rights is necessary.
To sustain such a combination, a renewed effort is required to prevent forced
displacement before it starts and to anticipate events that could trigger
protection issues. Equally important is maintaining a strong international
consensus on the protection regime which is founded on international law at a
time when non-state actors play outside its rules. In the end, protection is an
ethical commitment that underlies and serves as a foundation for effective
action. The responsibility we owe to vulnerable groups of our one human family
prompts adequate answers to remedy the violation of rights and to assist the
victims. The same sense of coherence needs to drive States in translating into
appropriate protection services the commitments they have assumed. In the final
analysis one cannot say that a state has met its responsibility when persons of
concern are left in a state of destitution. It certainly is a commendable and
encouraging sign that, notwithstanding the enormous difficulty that the current
financial and economic crises have brought about, contributions provided for
refugees have increased. A culture of friendly human interaction in our
globalized world can nourish further solidarity.
The role of media in presenting a positive perception of forcibly displaced
persons, a fair indication of the real causes of this displacement and a sound
and realistic sense of solidarity can counteract disinformation and the
political manipulation of fears of unknown cultures and people. It can show
instead that refugees and forcibly displaced people have talents and capacities
to offer and show as well the advantages of building together a common future.
Mr. Chairman,
In conclusion, allow me to quote the words of Pope Benedict XVI on the occasion
of World Refugee Day 2010: "Refugees wish to find welcome and to be recognized
in their dignity and their fundamental rights; at the same time, they intend to
offer their contribution to the society that accepts them. We pray that, in a
just reciprocity, an adequate response be given to such expectations and that
the refugees show the respect they feel for the identity of the receiving
community."
Thank you, Mr. Chairman.
------------------------------------------------------------------------------
Holy See's Address to UN on Maternal
Mortality
"Save the Lives Both of Mothers and of Child, Born and
Yet-to-Be-Born"
VATICAN CITY, JUNE 25, 2010 - Here is the address Archbishop Silvano Tomasi the
Holy See's permanent observer at the United Nations in Geneva, delivered June 14
when he addressed the regular session of the Human Rights Council on the topic
of maternal mortality. The text of his talk was released by the Vatican on
Wednesday.
* * *
Mr. President,
Based on the significant commitment and experience of the Catholic Church in
assisting mothers and newborn babies, since the earliest of times, especially
through its hospitals and maternity and pediatric clinics, my delegation wishes
to express its urgent concerns about the shocking number of maternal deaths that
continue to occur -- estimated by reliable indicators at 350,000 a year -- most
especially among the poorest and most marginalized and disenfranchised
populations.[1]
The Holy See's approach to Maternal Mortality is holistic, since it gives
priority to the rights of mothers and child, both those already born and those
awaiting birth in the womb of the mother. Not surprisingly, a strong correlation
is revealed between statistics related to Maternal Mortality and those related
to Neonatal Death, indicating that many measures aimed at combating maternal
mortality, in fact, also contribute to a further reduction of child mortality.
Moreover, we should not forget that 3 million babies die annually during their
first week of life, another 3 million are stillborn, 2.3 million children die
each year during their first year of life.
Mr. President,
Improvements to reduce Maternal Mortality have been made possible due to higher
per capita income, higher education rates for women and increasing availability
of basic medical care, including "skilled birth attendants." A recent study on
Maternal Mortality has suggested that maternal mortality in Africa could be
significantly reduced if HIV-positive mothers were given access to
antiretroviral medications. The availability of emergency obstetric care,
including the provision of universal pre and post-natal care, and adequate
transport to medical facilities (when necessary), skilled birth attendants, a
clean blood supply and a clean water supply, appropriate antibiotics, and the
introduction of a minimum age of 18 years for marriage, are all measures that
could benefit both mothers and their children. Most importantly, if the
international community wishes to effectively reduce the tragic rates of
maternal mortality, respect for and promotion of the right to health and of
access to medications must not only be spoken about, but also be put into
action, by States as well as by non-governmental organizations and by civil
society.
Mr. President,
Policies aimed at combating Maternal Mortality and Child Mortality need to
strike a delicate balance between the rights of mother and those of the child,
both of whom are rights bearers, the first of which is the right to life. The
maternity clinics and hospitals promoted by the Catholic Church do exactly that:
they save the lives both of mothers and of child, born and yet-to-be-born.
Thank you Mr. President.
NOTE
[1] According to a study recently published in the medical journal, The Lancet,
( Vol.375, Issue 9726, pp.1609-1623, 8 May 2010) there are approximately 350,000
maternal deaths per annum worldwide; WHO and UNICEF estimate 500,000 such deaths
each year. The difference is attributed to diverse approaches to statistical
modeling.
----------------------------------------------------------------------------------
"Address the Individual and Societal Causes
for Such Activity"
NEW YORK, JUNE 22, 2010 - Here is the text of an
address Archbishop Celestino Migliore, permanent observer of the Holy See at the
United Nations, gave Monday at the 64th session of the U.N. General Assembly on
the topic of transnational organized crime.
* * *
Mr. President,
My delegation would like to thank you and the panelists for their work in this
useful discussion on transnational organized crime.
One result of an interconnected world is the ever-growing interconnected nature
of crime. While the ability to communicate and trade with people in all corners
of the globe has promoted global solidarity and commerce, it has also led to an
escalation in crime across national boundaries. This dynamic in the globalized
nature of crime presents new challenges to legal and judicial mechanisms as they
attempt to hold criminals accountable and protect their citizens.
The Naples Declaration and the Palermo Convention constitute substantial efforts
by the international community to establish cooperation in order to prevent
criminal activity and prosecute perpetrators. These Conventions recognized the
increasingly indisputable observation that as crime becomes international, the
response also must become international.
Today, millions of people are victims of trafficking, of which, over 70%, almost
all women and girls, are trafficked for the purpose of sexual exploitation. This
reality is both tragic and inexcusable. The transnational trafficking of women
and children for sexual exploitation is based on a balance between the supply of
victims from sending countries and the demand in receiving countries. The
trafficking process begins with the demand. To highlight victims’ rights needs
to go along with addressing the problem of demand and, with it, the insidious
degradation of human dignity that always accompanies the scourge of trafficking
in persons. In fact, rather than effectively addressing the demand, more and
more laws are passed which seek to legitimize this dehumanizing work. Even the
very global sporting and social events which are meant to foster greater respect
and harmony among people around the world have become instead opportunities for
the greater exploitation and trafficking of women and girls.
Similarly, the global drug trade continues to have devastating affects on
individuals, families and communities around the world. In areas of production,
the demand for illegal drugs fuels organized gangs, drug cartels and terrorists.
These criminal organizations use the financing from this illegal activity to
spread fear and violence so as to secure their pursuit of greed and power. The
activities of these individuals and organizations must be addressed urgently by
all legitimate means possible in order to allow communities to live in peace and
prosperity rather than in fear of crime and hostility.
To address this problem, the international community must not only focus on the
areas of production but must also address the ever present demand for illegal
drugs. This demand, driven heavily by the developed world, demonstrates that in
order to address drug production abroad, efforts must be taken at home. Drug use
not only afflicts the international community, but also has immediate
detrimental effects on the physical, social and spiritual lives of individuals
and their families. Thus, focus also on these individuals is necessary in order
to find ways to prevent drug abuse in the first place and to rehabilitate drug
abusers so that they can contribute more fully to the common good.
Mr. President,
If we wish to engage in a sustained process to stop and reverse these two major
areas of international crime, peoples and cultures will have to find common
ground that can underpin human relations everywhere on the basis of our shared
humanity. There remains a profound need to uphold the inherent dignity and worth
of every human being, with special attention to the most vulnerable of society.
In that vein we should focus our efforts on addressing and even criminalizing
the devastating demand for prostitution, which dehumanizes women and girls and
fuels illegal trafficking around the world.
Likewise, a people-centered approach to the international drug trade must
recognize that the consumers of this illegal activity must be held accountable
and also provided rehabilitation. Criminal accountability is only one factor in
addressing this problem as personal, social and spiritual rehabilitation is
necessary for drug abusers and the communities devastated by the producing and
smuggling of drugs. Also, efforts by governments and civil society to restore
the health of individuals and communities must continue to be encouraged since
all people have a claim to social and economic development.
This debate helps to shed light on the need to address international crime in a
way which recognizes the growing international nature of crime but also allows
this assembly to recognize that this response requires national efforts to
address the individual and societal causes for such activity. While it is
imperative to hold accountable for their actions criminals who disrupt the
common good, so too is it necessary to recognize the rights and dignity of
victims and offenders in order to remedy the harm caused by crime.
----------------------------------------------------------------------------
Holy See to UN on Access to Health Care
"The Right to Health Is Universally Recognized as a
Fundamental Right"
GENEVA, JUNE 21, 2010 (Zenit.org).- Here is a Vatican translation of the address
Archbishop Silvano Tomasi, the Holy See's permanent observer at the U.N. offices
in Geneva, delivered June 8 at the 14th regular session of the Human Rights
Council.
* * *
Mr. President,
With regard to the right of everyone to the enjoyment of the highest attainable
standard of physical and mental health, my delegation wishes to raise additional
concerns regarding the need for effective action in order to guarantee Universal
Access to medicines and diagnostic tools for all persons. The Special Rapporteur
focused on this issue during his Report to the Eleventh Session of this
distinguished Council.[1] However, continued vigilance must be maintained in
this regard.
As the members of this Council already are well aware, the right to health is
universally recognized as a fundamental right. Article 25 of the Universal
Declaration on Human Rights (UDHR) includes the right to health and medical care
within the more general rubric of the right "to enjoy an adequate standard of
living"[2]. Article 12.1 of the International Covenant on Economic, Social, and
Cultural Rights (ICESCR), however, directly recognizes the right to enjoy the
best physical and mental condition.[3]
The Committee on Economic and Cultural Rights, in its General Comment No. 14[4],
moreover, identified the following minimum requirements for States to ensure:
(1) the right of access to health care in a non-discriminatory way, (2) access
to basic nutritional level, (3) access to housing, basic sanitation and a
sufficient supply of drinking water, (4) the supply of essential drugs, (5) an
equitable distribution of benefits and health services, and (6) adoption of
national strategies to prevent and combat epidemics.
Mr. President, the Catholic Church provides a major contribution to health care
in all parts of the world -- through local churches, religious institutions and
private initiatives, which act on their own responsibility and in the respect of
the law of each country -- including the promotion of 5,378 hospitals, 18,088
dispensaries and clinics, 521 leprosaria, and 15,448 homes for the aged, the
chronically ill, or disabled people. With information coming from these
on-the-ground realities in some of the most poor, isolated, and marginalized
communities, my delegation is obliged to report that the rights detailed in the
international instruments already mentioned are far from being realized.
One major impediment to the realization of these rights is the lack of access to
affordable medicines and diagnostic tools that can be administered and utilized
in low-income, low-technology settings. Among the disturbing trends and findings
reported by the Special Rapporteur are the following: "Diseases of poverty"
still account for 50 per cent of the burden of disease in developing countries,
nearly ten times higher than in developed countries[5]; more than 100 million
people fall into poverty annually because they have to pay for health care[6];
in developing countries, patients themselves pay for 50 to 90 per cent of
essential medicines[7]; nearly 2 billion people lack access to essential
medicines [8].
One group particularly deprived of access to medicines is that of children. Many
essential medicines have not been developed in appropriate formulations or
dosages specific to pediatric use. Thus families and health care workers often
are forced to engage in a "guessing game" on how best to divide adult-size pills
for use with children. This situation can result in the tragic loss of life or
continued chronic illness among such needy children. For example, of the 2.1
million children estimated to be living with HIV infection[9], only 38% were
received life-saving anti-retroviral medications at the end of 2008[10]. This
treatment gap is partially due to the lack of "child friendly" medications to
treat the HIV infection.
Thus the Committee on the Rights of the Child has declared: "The obligations of
States parties under the Convention extend to ensuring that children have
sustained and equal access to comprehensive treatment and care, including
necessary HIV-related drugs … on a basis of non-discrimination."[11]
My delegation is well aware of the complexities inherent in the intellectual
property aspects related to the issue of access to medicines. These
considerations, including the flexibilities available to applying the Agreement
on Trade-Related Aspects of Intellectual Property Rights, are well documented in
the 2009 Report of the Special Rapporteur. We further recognize that serious
efforts already have been undertaken to implement the Global Strategy and Plan
of Action on Public Health, Innovation and Intellectual Property, established in
2008 by the 61stWorld Health Assembly. However, the intense debates recently
pursued at the 63rd World Health Assembly demonstrate that the international
community has not yet succeeded in its aim to provide equitable access to
medicines and indicate the need for further creative reflection and action in
this regard.
Mr. President, my delegation urges this Council to renew its commitment as a key
stakeholder in efforts to assert and safeguard the right to health by
guaranteeing equitable access to essential medicines. We do so with a firm
conviction that "treatment should be extended to every human being" and as an
essential element of "the search for the greatest possible human development,"
and with a strong belief that "[t]his ethical perspective [is] based on the
dignity of the human person and on the fundamental rights and duties connecte
with it."[12]
Notes
[1] Report of the Special Rapporteur on the right of everyone to the enjoyment
of the highest attainable standard of physical and mental health to the Eleventh
Session of the Human Rights Council, Eleventh Session,A/HRC/11/12, 31 March 2009
[2] http://www.ohchr.org/EN/UDHR/Documents/UDHR_Translations/eng.pdf
[3] http://www2.ohchr.org/english/law/cescr.htm
[4] Committee on Economic, Social and Cultural Rights, Twenty-second session,
Geneva , 25 April-12 May 2000, E/C.12/2000/4, 11 August 2000, http://www.unhchr.ch/tbs/doc.nsf/(symbol)/E.C.12.2000.4.En
[5] World Health Organization, Public Health Innovation and Intellectual
Property Rights, A Report of the Commission on Intellectual Property Rights,
Innovation and Public Health ( Geneva , 2006) p. 3.
[6] World Health Organization, World Health Report, Primary Health Care Now More
than Ever ( Geneva , 2008).
[7] A/61/338, para. 75.
[8] World Health Organization, "WHO Medicines Strategy: Countries at the Core,
2004- 2007" , (2004).
[9] UNAIDS, 2009 AIDS Epidemic Update, Geneva , November 2009.
[10] Children and AIDS: Fourth Stocktaking Report, UNICEF, 2009, p. 10.
[11] Committee on the Rights of the Child, Thirty-Second Session, General
Comment No. 3 (2003), HIV/AIDS and the rights of the child, CRC/GC/2003/3,
http://www.unhchr.ch/tbs/doc.nsf/898586b1dc7b4043c1256a450044f331/309e8c3807aa8cb7c1256d2d0038caaa/$FILE/G0340816.pdf
[12] Pope Benedict XVI, Address To The Plenary Assembly Of The Pontifical
Council For Health Pastoral Care, 22 March 2007, http://www.vatican.va/holy_father/benedict_xvi/speeches/2007/march/documents/hf_ben-xvi_spe_20070322_pc-salute_en.html
---------------------------------------------------------------------------------------
"We Need to Provide People With More Than
Knowledge"
NEW YORK, JUNE 10, 2010 (Zenit.org).- Here is the text of an address Archbishop
Celestino Migliore, permanent observer of the Holy See at the United Nations,
gave Wednesday at the 64th session of the U.N. General Assembly on the topic of
HIV/AIDS.
* * *
Mr. President,
In the 2001 Declaration of Commitment on HIV/AIDS, Heads of State and Government
acknowledged with urgent concern that the spread of HIV constituted "a global
emergency and one of the most formidable challenges to human life and dignity"
as well as a serious obstacle to the realization of the internationally agreed
development goals (A/RES/S-26/2). Five years later in the Political Declaration
on HIV/AIDS they noted with alarm that one quarter of a century into this
scourge we are still facing an "unprecedented human catastrophe" (A/RES/60/262).
On both occasions they made a commitment to take the necessary action to combat
this serious threat to the human community.
Given the significant engagement of Catholic Church-sponsored organizations in
providing care in all parts of the world for those with HIV/AIDS, my delegation
takes this occasion to note that the global community continues to be confronted
by many obstacles in its efforts to respond adequately to this problem, for
example, that 7,400 people become infected with HIV every day; that nearly four
million people are currently receiving treatment, while 9.7 million people are
still in need of such life-saving and life-prolonging interventions; and that
for every two people who commence treatment, 5 more become infected (UNAIDS:
Country and regional responses to AIDS).
Mr. President,
If AIDS is to be combated by realistically facing its deeper causes and the sick
are to be given the loving care they need, we need to provide people with more
than knowledge, ability, technical competence and tools. For this reason my
delegation strongly recommends that more attention and resources be dedicated to
support a value-based approach grounded in the human dimension of sexuality,
that is to say, a spiritual and human renewal that leads to a new way of
behaving toward others. The spread of AIDS can be stopped effectively, as has
been affirmed also by public health experts, when this respect for the dignity
of human nature and for its inherent moral law is included as an essential
element in HIV prevention efforts.
My delegation is deeply concerned about the gap in available funds for
antiretroviral treatment among poor and marginalized populations. Catholic
Church-related providers in Uganda, South Africa, Haiti, and Papua New Guinea,
among others, report that international donors have instructed them not to
enroll new patients into these programs and express concern about further
cutbacks even for those already receiving such treatment. The global community
carries a serious responsibility to offer equitable and continuous access to
such medications. Failure to do so will not only cause untold loss and suffering
to those individuals and families directly affected by the disease but also will
have grave public health, social, and economic consequences for the entire human
family.
Particularly vulnerable are children living with HIV or HIV/TB co-infection.
Access to early diagnosis and treatment is far less accessible to HIV-positive
children than adults; without such access at least one-third of such children
die before their first birthday and at least one-half die before their second
birthday. Such loss of the future generations and leaders can no longer be met
with silence or indifference.
Mr. President,
Through their global commitments in 2001 and 2006, Heads of State and Government
articulated a vision of equitable access as well as comprehensive and effective
action in response to the global HIV spread. The present-day challenges call
into question our ability to fulfill such promises. Yet, in the face of the
ongoing threat of HIV and AIDS, we must acknowledge the demands of the human
family for worldwide solidarity, for honest evaluation of past approaches that
may have been based more on ideology than on science and values, and for
determined action that respects human dignity and promotes the integral
development of each and every person and of all society.
Thank you, Mr. President.
----------------------------------------------------------------------------
Holy See's Address to ICC Review
"Justice ... Protects Human Rights and Fosters Greater
Trust Between Nations"
KAMPALA, Uganda, JUNE 3, 2010 - Here is the statement delivered Tuesday by
Archbishop Alain Paul Charles Lebeaupin, apostolic nuncio to Kenya and head of
the Holy See's delegation to the International Criminal Court Review Conference
of the Rome Statute, under way this week in Kampala.
* * *
Mr. President,
My delegation would like to join those thanking the government of Uganda for its
hospitality and willingness to host this important meeting to review the Rome
Statute.
Twelve years ago delegates went to Rome to undertake the goal of creating a new
international legal structure which sought to ensure that gross violations of
human rights would no longer be tolerated by the international community and
that those responsible for perpetuating such violations would be held
accountable for their actions.
Now, we come to Kampala to measure the effectiveness of these efforts and to
continue to improve judicial systems to ensure that true justice is available to
everyone in all corners of the globe.
At the heart of this exercise is the need to fully understand what it means when
we speak of "justice." Justice is the virtue which recognizes the need for
people to give due to God and each other and demands that each person respect
the rights of each other and establish in human relationships the harmony that
promotes equity with regard to persons and to the common good.[a] This justice
is not based merely on legal determinations or juridical instruments but rather
is based on the moral law which recognizes the inherent dignity of the human
person.
This justice recognizes many forms: commutative justice, which regulates
exchanges between persons and between institutions with strict adherence to
their rights; distributive justice, which determines what the community owes its
citizens in proportion to their needs and contributions; legal justice, which
determines what a citizen owes the community, and social justice, which takes
into account social, political and economic concerns as well as their
corresponding structural dimensions within society.[b] By recognizing that the
work for justice requires actions in many areas, we recognize that justice
cannot be limited to the realm of legal accountability but also requires society
to work positively towards creating a more just society in all aspects of the
social order.
When translated into national and international criminal and civil legal
systems, this justice requires that legal and juridical bodies put into place
rules and institutions which seek to actualize these principles in a way which
respect objective moral truth and place the human person at the center of
decision making. In this regard, the Rome Statute marked an important
contribution to respect for the human person by recognizing that human rights
are not limited by national borders, political position, religious background or
cultural heritage but rather are inherent in every human person.
Mr. President,
The promise of the Rome Statute ultimately lies in its ability to further refine
the law of nations (ius gentium) in which universally recognized norms are
superior to the laws of States and which requires accountability to the entire
global community. However for this promise to bear fruit, States must continue
to work to build trust between and amongst one another. Failure to build this
trust ultimately will give rise to selective justice or retribution. To build
this trust, States must respect the norm that agreements must be kept (pacta
sunt servanda) as failure to fulfill commitments leads to greater mistrust
between States by escalating blame and friction, ultimately undermining global
peace and security.
Further, respect for the principle of subsidiarity allows States and communities
to take action with accountability and provides for victims and affected
communities participating in the judicial process for the sake of addressing the
harm caused by gross violations of human rights, which fosters restoration and
broader long-term peace. In this forum, this notion is addressed under the
concept of complementarity, which recognizes that local national systems must be
the primary source for holding individuals accountable. In so doing, we
recognize that subsidiarity helps to restore local communities but also fosters
trust between States as national governments retain the responsibility to hold
perpetrators accountable.
During this Review Conference, States Parties are working to adopt an amendment
which recognizes the Crime of Aggression and delineates jurisdiction by the
Court over such crimes. This amendment seeks to institutionalize, in
international juridical instruments, a principle which rejects war as a means
for resolving disputes and seeks to replace the law of force with the force of
law. In learning from the better tradition of peoples and nations engaging in
peaceful discussion and creating agreements, this amendment builds upon the
tragic lessons learned around the world that recourse to force, or even threat
of force, has undermined global and personal security of individuals and
nations. To this end, The Holy See has long been an advocate against wars of
aggression and rejects the flawed logic of violence and destruction as factors
for progress or political advancement.
In discussing this amendment it is imperative that efforts be made to balance
the prevention of wars of aggression with the rights of nations to legitimate
self-defense. This balance can only be achieved if the outcome of these
discussions is an amendment which truly reflects the concerns and thoughts of
the entire international community and which promotes the pursuit of justice
rather than retribution. Efforts to create jurisdiction mechanisms that are
governed by the political vote of majorities would replace military might with
political might and would ultimately serve to harm trust between nations and
undermine long-term peace and the long-term viability of multi-lateral legal
bodies. Thus, these discussions must weigh these urgent concerns and make sure
that these discussions are not motivated by a desire to seek greater political
or military influence but rather by a genuine desire to promote a justice which
protects human rights and fosters greater trust between nations.
Mr. President,
While the efforts during these meetings to adopt and finalize the amendments to
the Rome Statute are important, equally as important is the need to take stock
of the work that has been accomplished since the adoption of the Rome Statute,
especially in promoting peace and justice.
The Holy See has stated consistently that peace not only is possible but that
peace is a duty which must be built upon the pillars of truth, justice, love and
freedom. Law favors peace and, so, the two are intricately linked. Thus peace
and justice are not in contradiction with one another but rather justice is a
foundation for peace and just laws provide the means for fostering greater
justice. In this context, justice must not be limited merely to the realm of
"legal justice" but must also address the need for commutative, distributive and
social justice.
For its part, the Holy See continues to call on all individuals within society
to be peacemakers and to work towards justice. These efforts focus on the truth
that every human person has inherent dignity and worth which must be respected
regardless of racial, ethnic, religious, political or social distinction. The
Holy See considers that, through teaching peace and justice, educational
institutions can play an important role in fostering a social situation which
sees our neighbors not as outsiders to be mistrusted and reviled but as fellow
brothers and sisters to be respected and loved.
Mr. President,
The Holy See welcomes this conference and it is our hope that it ultimately
serves to promote respect for international justice, provides for better
recognition of human rights and fosters greater trust between people and States.
Thank you Mr. President.
Notes
[a] Catechism of the Catholic Church, 1807.
[b] Ibid. 2411.
----------------------------------------------------------------------------
Vatican Note for UN's World Family Day
"Family Cohesion Constitutes the Vital Means to
Preserve and Transmit Values"
VATICAN CITY, MAY 17, 2010 (Zenit.org).- Here is a translation of the joint
message sent by the Pontifical Council for Migrants and Travelers and the
Pontifical Council for the Family on the occasion of the International Day of
Families, which was convoked by the United Nations and observed on Saturday, May
15.
The day had as its theme: "The Impact of Migrations on the Families of the
World."
* * *
The Universal Declaration of Human Rights recognizes that the family is "the
natural and fundamental element of society" (article 16) and Pope Benedict XVI
asserted that the family is the "place and resource of the culture of life and
factor of integration of values" (Message for the World Day of Migrants and
Refugees 2007), hence it must be the object of the "greatest protection and
assistance possible" (Pact of Economic, Social and Cultural Rights, article 10).
The family has an irreplaceable role for the happiness of its members, for peace
and social cohesion, for educational development and general well being, for
economic growth and social integration. The solidity of family ties, in fact,
guarantees stability, protects social balance and promotes development. Family
cohesion constitutes the vital means to preserve and transmit values, acts as
guarantor of cultural identity and of social continuity, ensures an environment
favorable to learning and offers effective remedies for the prevention of crime
and delinquency.
Hence, civil society and Christian communities are injected with the problems
and difficulties, but also with the values and the resources of which each
family is bearer.
We see, however, that migratory movements make deep furrows in the historic
present of peoples and cities, of states and continents. This affects
individuals, native citizens and immigrant citizens. Above all, it affects
families. Hence, in the migratory context the family emerges as a challenge and
possibility, not only for the migrant and his loved ones, but also for the
groups of the countries of departure and arrival.
In fact, next to traditional masculine migration, the number of women is growing
exponentially who leave their country of origin to seek a more fitting life,
cultivating the dream of bringing with them their spouse, their children, and
perhaps their closest relatives. Also minors and the elderly enter in the
maelstrom of migratory currents, taking with them the sad baggage of loss,
loneliness and of being uprooted, at times intensified by exploitation and
abuse.
Hence, the family unit, disintegrated by the migratory plan, longs to be
reconstituted, also for greater success in the process of assimilation in the
host societies.
For these reasons, we hope that the competent institutions will elaborate
responsible family policies, which facilitate regrouping, which will allow
illegal immigrants to come out of situations of anonymity and precariousness
through practical means, and that they will guarantee the right of everyone to
social and civil participation and co-responsibility, also through recognition
of the right of citizenship.
Finally, I encourage the adoption of appropriate measures that facilitate, on
one hand, insertion in the social fabric that receives the immigrants and their
families and, on the other, occasions of growth -- personal, social and
ecclesial -- based on respect of minorities, of the different cultures and
religions, in addition the mutual exchange of values.
Education and inculturation can contribute to create a new sensitivity, geared
to establishing more friendly relations between individuals and families, in the
realms of school, life and work, with priority attention to children,
adolescents and young people, in a world of rapid changes.
Solidarity and reciprocity, in respect of legitimate differences, are
indispensable conditions to ensure peaceful interaction and a serene future to
our civil societies and ecclesial communities.
Cardinal Ennio Antonelli
President of the Pontifical Council for the Family
Archbishop Antonio Maria Veglio
President of the Pontifical Council for Migrants and Travelers
Vatican City, May 14, 2010
------------------------------------------------------------------
Holy See on Nuclear Nonproliferation
"It Is Possible to Make a Real Difference for Human
Security"
NEW YORK, MAY 7, 2010 - Here is the address Archbishop Celestino Migliore, the
Holy See's permanent observer at the United Nations, delivered Thursday at the
2010 Review Conference of the Parties to the Treaty on the Nonproliferation of
Nuclear Weapons.
* * *
Mr. President,
Allow me to congratulate you on your election to the presidency of the 2010
Nuclear Non-Proliferation Treaty Review Conference. My Delegation assures you of
its full support in your endeavours towards a successful outcome of the
Conference.
At the outset, I would like to read the message that Pope Benedict XVI has sent
to this Conference: “The process towards a coordinated and secure nuclear
disarmament is strictly connected to the full and rapid fulfillment of the
relevant international commitments. Peace, in fact, rests on trust and on
respect for promises made, not merely on the equilibrium of forces. In this
spirit, I encourage the initiatives that seek progressive disarmament and the
creation of zones free of nuclear weapons, with a view to their complete
elimination from the planet. I exhort all those participating in the New York
meeting to overcome the burdens of history and to weave patiently a political
and economic web of peace in order to foster integral human development and the
authentic aspirations of peoples”.
Nuclear weapons have remained a central item on the disarmament agenda for
decades now. These weapons continue to exist in huge quantities, some of them in
a state of operational readiness. They are no longer just for deterrence but
have become entrenched in the military doctrines of the major powers. The danger
of proliferation has escalated. The threat of nuclear terrorism has become real.
In this context the Nuclear Non-Proliferation Treaty (NPT) remains a valid and
indispensable multilateral instrument binding States Parties in its totality and
particularly in its call to negotiations “in good faith on effective measures
relating to cessation of the nuclear arms race at an early date and to nuclear
disarmament, and on a treaty on general and complete disarmament under strict
and effective international control” (Art. VI).
One of the challenges is the fact that nuclear-weapon States, 40 years after the
NPT entered into force, have still to pursue in a clear and effective way these
negotiations mandated by Art. VI of the NPT, to comply with the ruling of the
International Court of Justice that negotiations leading to the elimination of
nuclear weapons must be concluded and to take the steps adopted in the year 2000
for their complete elimination. Nuclear disarmament is one of the pillars of the
Treaty which ultimately conditions the other two for a simple fact: as long as
nuclear weapons exist they will allow and even encourage proliferation and there
will always be a risk that nuclear material produced for the peaceful use of
energy will be turned into weapons. The effectiveness of our concerns and
endeavours to put an end to nuclear proliferation needs to be supported by a
strong moral authority. Moral authority comes first and foremost from respecting
and delivering on promises and commitments.
The military doctrines which continue to rely on nuclear weapons as a means of
security and defence or even measure of power, de facto slow down nuclear
disarmament and non-proliferation processes. The Holy See strongly advocates for
transparent, verifiable, global and irreversible nuclear disarmament and for
addressing seriously the issues of nuclear strategic arms, the tactical ones and
their means of delivery. In this context, the Holy See welcomes the new
Strategic Arms Reduction Treaty. The entry into force of the Comprehensive
Nuclear-Test-Ban Treaty (CTBT) is of the highest priority. The universal banning
of nuclear explosions will inhibit the development of nuclear weapons, and thus
will contribute to nuclear disarmament and non-proliferation and will prevent
further damage to the environment. In this direction, it is crucial to halt the
production and transfer of fissile material for weapons. The immediate
commencement of a Fissile Material Cut-Off Treaty (FMCT) is a matter of
responsibility and must not be further delayed. The Holy See encourages also
nuclear-weapon States and those which possess such weapons to ratify the
respective Protocols to the Nuclear-Weapon-Free Zones Treaties and strongly
supports efforts to establish such a zone in the Middle East.
Nuclear-weapon-free zones are the best example of trust, confidence and
affirmation that peace and security is possible without possessing nuclear
weapons.
The international community needs to seek new approaches to nuclear disarmament.
It is a fact that no force on earth will be able to protect civil populations
from the explosion of nuclear bombs, which could cause as many as millions of
immediate deaths. Nuclear disarmament and non-proliferation are indeed essential
also from a humanitarian point of view. Every step on the non-proliferation and
disarmament agenda must be geared towards ensuring the security and survival of
humanity and must build on principles of the pre-eminent and inherent value of
human dignity and the centrality of the human person, which constitute the basis
of international humanitarian law. Important lessons can be learned from the
Convention on Cluster Munitions and the Mine Ban Treaty, which both demonstrate
that it is possible to make a real difference for human security by breaking old
habits.
Mr. President, the world has arrived at an opportune moment to begin addressing
in a systematic way the legal, political and technical requisites for a nuclear
weapons free world. For this reason, preparatory work should begin as soon as
possible on a convention or framework agreement leading to the phased
elimination of nuclear weapons.
Thank you, Mr. President.
-------------------------------------------------------------------
Holy See on Poverty Reduction
"We Cannot Wait for a Definitive and Permanent
Recovery of the Global Economy"
NEW YORK, MARCH 25, 2010 - Here is the address Archbishop Celestino Migliore,
the Holy See's permanent observer at the U.N. offices in New York, delivered
Wednesday before the Fourth High-level Dialogue on Financing for Development
under the theme "The Monterrey Consensus and Doha Declaration on Financing for
Development: Status of Implementation and Tasks Ahead" of the 64th session of
the U.N. General Assembly.
* * *
Mr. President,
The devastating impact of the recent financial crisis on the world's most
vulnerable populations has been highlighted in almost all the interventions made
so far in this General Assembly because it really is a concern shared by
governments and citizens all over the world. Indeed, the dark shadow of this
crisis is likely to frustrate efforts made so far to help reduce poverty and
only add to the skyrocketing numbers living in extreme poverty.
At the same time, the current economic crisis has also given rise to
unprecedented international political cooperation, evident in the three
successive high-level G-20 meetings in Washington, London, and Pittsburgh during
2009. These meetings were able to reach agreement on emergency measures to
reignite the world economy, including fiscal and monetary stimulus packages that
have prevented a global catastrophe. Overall, the G-20 deliberations have
received the moral support of most UN members, even recognizing the low ratio of
member participation in them.
Nevertheless, the stabilization of some economies, or the recovery of others,
does not mean that the crisis is over. Moreover, there is a general perception
about the lack of sound political and economic foundations needed to ensure
longer-term stability and sustainability of the global economy. Indeed, the
whole world economy, where countries are highly interdependent, will never be
able to function smoothly if the conditions that generated the crisis persist,
especially when fundamental inequalities in income and wealth among individuals
and between nations continue.
Against this background, my delegation underscores the view that we cannot wait
for a definitive and permanent recovery of the global economy to take action. A
significant reason is that the re-activation of the economies of the world's
poorest people will surely help guarantee a universal and sustainable recovery.
But the most important reason is the moral imperative: not to leave a whole
generation, nearly a fifth of the world's population, in extreme poverty.
There is now an urgent need to reform, strengthen and modernize the whole
funding system for developing countries as well as UN programs, including the
specialized agencies and regional organizations, making them more efficient,
transparent, and well coordinated, both internationally and locally. In the same
vein, the crisis has highlighted the urgent need to proceed with the reform of
the International Monetary Fund (IMF) and World Bank, whose structures and
procedures must reflect the realities of today's world and no longer those of
the post World War II period.
As pointed out in the Doha Declaration, of December 2008, a reformed IMF should
be able to accomplish fully its original mandate of stabilizing currency
fluctuations and ought to be provided with mechanisms for preventing financial
crises. The functions of the Financial Stability Forum (FSF) would acquire
greater legitimacy if they were developed in close collaboration with the Fund
and other relevant UN bodies, such as UNCTAD. The international community,
through its appropriate bodies, such as the IMF, the FSF and others, should be
able to make proposals to improve banking regulations. It should be able to
identify and define the capital requirements for banks, liquidity requirements,
transparency measures, and accountability standards for the issuance and trading
of securities. Equally important are the regulatory norms for the para-banking
activities and control of rating companies. We would do well not to wait for
consensus on all these issues but move ahead in areas where there is already
broad consensus, such as uniform international accounting standards.
On the other hand, the international community, through the World Bank and
relevant multilateral agencies, should continue to give priority to the fight
against poverty, particularly in LDCs. In this context, as part of the emergency
measures of developed countries to address the crisis, contributions to the
World Bank destined to fight extreme poverty should have highest priority.
Although the financial crisis made it necessary to increase aid to middle income
countries through the International Bank for Reconstruction and Development (IBRD),
the World Bank must continue to give priority to loans under the International
Development Association (IDA), which assists low income countries and provides
resources for food security.
To this end, we must continue to review the distribution of voting rights in
both these financial institutions so that emerging economies and developing
countries, including LDCs, are duly represented. Similarly, it may be desirable
to introduce, at least for key decisions, ‘double majority' approval, so that
decisions are made not only according to quotas but also on the basis of a
numerical majority of countries.
Mr. President,
At the end of World War II, the international community was able to adopt a
comprehensive system that would ensure not only peace but also avoid a
repetition of global economic disruption. The institutions that emerged from the
Bretton Woods Conference in July 1944 had to ensure the launching of a process
of equitable economic development for all. The current global crisis offers a
similar opportunity requiring a comprehensive approach, based on resources,
knowledge transfer and on institutions. To achieve this, all nations, without
exception, need to commit themselves to a renewed multilateralism.
At the same time, the effectiveness of measures taken to overcome the current
crisis should always be assessed by their ability to solve the primary problem.
We should not forget that the same world that could find, within a few weeks,
trillions of dollars to rescue banks and financial investment institutions, has
not yet managed to find 1% of that amount for the needs of the hungry - starting
with the $3 billion needed to provide meals to school children who are hungry or
the $5 billion needed to support the emergency food fund of the World Food
Program.
Thank you, Mr. President.
----------------------------------------------------------------------
Holy See to UN on Indigenous Peoples
"Development Must Include ... Social, Cultural and
Spiritual Elements"
NEW YORK, APRIL 21, 2010 (Zenit.org).- Here is the address delivered Tuesday by
Archbishop Celestino Migliore, the permanent observer of the Holy See at the
United Nations, before the U.N. Economic and Social Council's 9th Session of the
Permanent Forum on Indigenous Issues.
The discussion centered on the theme of the development of indigenous peoples
with culture and identity.
* * *
New York, 20 April 2010
Mr. Chairman,
At the outset, my delegation would like to commend you, Mr. Chairman, for your
conducting of this session and wishes you every success in your endeavours.
This year’s special theme: “Indigenous peoples: development with culture and
identity” draws our particular attention in the aftermath of the devastating
financial crisis, which has hit hard also the indigenous population. Taking this
into account, the Holy See through its multifaceted organizations and
grass-roots level structures has extended its programs and projects for the
comprehensive advancement of indigenous peoples.
It is heartening to see that after the adoption of the Declaration on the Rights
of Indigenous Peoples, despite the shortfalls and slow pace in certain sectors,
promising progress has been achieved on indigenous issues, as laudable attempts
are being made to preserve their culture and patrimony.
The shift of development policies in favor of respect for local cultures,
including indigenous cultures, is long overdue. By integrating culture into
development policies, there undoubtedly will be more effective results. However,
this process is not self-evident. It needs some preliminary clarifications. For
instance, which comes first: culture or development? Which must be integrated
with which? May cultures follow any developmental model and ethic or must
development integrate the ethic of different cultures?
The Holy See considers it fundamental to have a holistic vision of development
which entails the well-being of the whole person and of the entire community and
emphasizes in particular the dimension of cultural identity. In this line, the
objective of development is inextricably linked with the alleviation of poverty
and the lifting of living standards of each and every person in a sustainable
manner which includes cultural, social, spiritual, institutional, juridical,
economic and educational dimensions. The traditional indigenous vision of
development focuses on human development in its entirety and understands that
the earth and environment are sacred and good for our use; these gifts, needed
for human existence, should not be abused. Such resources should not be reduced
to mere economic assets as they also form an important basis for their social
and cultural integrity and identity. A human rights-based approach to
development that takes into account collective rights and the ethos of
benefit-sharing that affirms their vital connection to their lands and
territories needs to be promoted. In addition to the economic dimension,
development must include also social, cultural and spiritual elements. Their
deep sense of religious consciousness, of family and of community cohesiveness
and desire for living in a strong symbiosis with nature must be respected. Any
developmental program in an indigenous zone that does not respect these cultural
traits can do more harm than good.
Fostering indigenous culture does not mean always going back to the past, but
entails going forward maintaining traditionally transmitted values and
principles. Indigenous culture is based on time-honoured and collective values,
enriched through the promotion of traditional ways of learning and transferring
knowledge. Respect for human life and dignity, representative decision-making
processes, the practice of justice mechanisms and ceremonies are important. In
the face of modernization, industrialization and urbanization, these values must
not be overlooked. This necessitates promoting understanding and respect for
indigenous culture. Indigenous peoples must be able to choose their language,
practice their religion, and actively participate in shaping their culture.
Cultural liberty as a human right of the indigenous peoples and respect for
their ethnicity, religion, and language must be ensured. In preserving their
cultural heritage, promotion of indigenous languages and intercultural education
is critical .In this spirit, the Holy See promotes centers of indigenous
languages, oversees compiling of grammar books and commissions hundreds of
translations into those languages, often menaced by natural extinction. A wide
range of such collections are available for researchers in different Pontifical
Universities and institutes of higher education.
The Holy See is committed to the promotion of cultural development, targeting
the human and spiritual enrichment of populations. The leadership of the elders
of every community is crucial in this regard and calls for their wise reflection
and daring foresight. The formation of the younger generations and comprehensive
education in such cultural values are very important.
In conclusion, Mr. Chairman, my delegation would like to express its
satisfaction that more and more States are showing a political gesture in
adopting the Declaration and hopes that the entire UN membership will eventually
adopt it so that the value and dignity of the centuries-old cultural patrimony
of the indigenous peoples will be more fully respected, which cannot but
contribute to promoting peace among peoples and nations.
Thank you, Mr. Chairman.
-----------------------------------------------------------------
Holy See Address at Beijing +15
"Women Continue to Suffer in Many Parts of the World"
NEW YORK, MARCH 8, 2010 - Here is the address Archbishop Celestino Migliore, the
Holy See's permanent observer at the U.N. offices in New York, affirmed today
when he addressed the 54th session of the Commission on the Status of Women
regarding a 15-year review of the Beijing conference.
* * *
Economic and Social Council
54th session of the Commission on the Status of Women
On Item 3:
Follow-up to the Fourth World Conference on Women and to the twenty-third
special session of the General Assembly entitled "Women 2000: gender equality,
development and peace for the twenty-first century"
New York, 8 March 2010
Mr. Chairman,
As this Commission undertakes a fifteen-year review of the implementation of the
Beijing Declaration and Platform for Action and the outcomes of the twenty-third
special session of the General Assembly, my delegation wishes you and your
Bureau a productive session for the good of all women in the world.
From the successive interventions in these days in the general debate, it seems
that the assessment is not entirely positive: It includes some light, but also
many and disturbing shadows.
The advancements achieved regarding the status of women in the world in the last
fifteen years include, among others, improvements in the education of girls, the
promotion of women as key to eradicating poverty and fostering development,
growth of participation in social life, political reforms aimed at removing
forms of discrimination against women and specific laws against domestic
violence.
In particular, among the many parallel events, some have stressed the
indispensable role played by civil society in all its components, in
highlighting the dignity of women, their rights and responsibilities.
This having been said, women continue to suffer in many parts of the world.
Violence in the form of female feticide, infanticide, and abandonment are
realities that cannot be brushed aside. Discrimination in health and nutrition
occurs throughout the lives of girls and malnutrition affects girls much more
than boys, stunting future physical and mental growth. Girls continue to account
for the majority of children out of school and girls and women 15 years of age
and over account for two-thirds of the world’s illiterate population.
It is a sad fact that three quarters of those infected by HIV/AIDS are girls and
women between the ages of 15 and 24; the proportion of women infected with HIV
is increasing in Asia, Eastern Europe and Latin America; and in sub-Saharan
Africa, 60% of all adults and three out of four young people living with the
virus are female.
Of those who are trafficked across international borders each year, minors
account for up to 50% and approximately 70% are women and girls with the
majority of transnational victims being trafficked into commercial sexual
exploitation. Around the world girls and women are victims of physical, sexual
and psychological violence, including rape as a weapon of war in various parts
of the world, not to mention economic abuse.
The reasons for this precarious situation are various. The analyses in these
days tend to be found mostly, and not without good reason, in cultural and
social dynamics as well as delays and slowness of policy. Yet we would do well
to look also to principles, priorities and action policies in force in
international organizations, namely, that system of motivations, values,
guidelines and methodologies that guide the UN's work on women's issues.
Achieving equality between women and men in education, employment, legal
protection and social and political rights is considered in the context of
gender equality. Yet the evidence shows that the handling of this concept, as
hinted at in the Cairo and Beijing Conferences, and subsequently developed in
various international circles, is proving increasingly ideologically driven, and
actually delays the true advancement of women. Moreover, in recent official
documents there are interpretations of gender that dissolve every specificity
and complementarity between men and women. These theories will not change the
nature of things but certainly are already blurring and hindering any serious
and timely advancement on the recognition of the inherent dignity and rights of
women.
Almost no outcome document of international Conferences and Committees, or
Resolution fails to attempt to link the achievement of personal, social,
economic and political rights to a notion of sexual and reproductive health and
rights which is violent to unborn human life and is detrimental to the integral
needs of women and men within society. While at the same time only seldom are
women’s political, economic and social rights mentioned as an inescapable clause
and commitment.
This is particularly distressing given the widespread maternal mortality
occurring in regions where health systems are inadequate. A solution respectful
of the dignity of women does not allow us to bypass the right to motherhood, but
commits us to promoting motherhood by investing in and improving local health
systems and providing essential obstetrical services.
Mr. Chairman,
Fifteen years ago the Beijing Platform for Action proclaimed that women’s human
rights are an inalienable, integral and indivisible part of universal human
rights. This is key not only to understanding the inherent dignity of women and
girls but also to making this a concrete reality around the world.
The Holy See reaffirms its commitments for improving the condition of women. Its
call to Catholic institutions, on the occasion of the Beijing Conference, for a
concerted and prioritized strategy directed to girls and young women, especially
the poorest, has yielded over the past years many significant results, and
remains a strong commitment to implementing and promoting this task for the
future.
Thank you, Mr. Chairman.
------------------------------------------------------------------------
Holy See on Social Integration
"Only Within the Work Force Can the Solution for Poverty Be Found"
NEW YORK, FEB. 5, 2010 - Here is the statement regarding social integration that
Archbishop Celestino Migliore, permanent observer of the Holy See at the United
Nations, delivered Thursday at the 48th session of the Commission for Social
Development of the United Nations Economic and Social Council.
* * *
Mr. Chairman,
On behalf of my Delegation, I wish to express best wishes to you and the Bureau
for a productive session on this year's priority theme "Promoting social
integration" and look forward to working with the membership and other
stakeholders to address the daunting challenges of social integration.
For more than twenty years now the human community has been living and
interacting within the context of the so-called globalization of society. And
yet, "as society becomes ever more globalized, it makes us neighbours but does
not make us brothers."
All those responsible for promoting social integration and cohesion know all too
well that this is not attainable by a simple, though indispensable, mix of good
laws and social measures and incentives. There is always a need to push further
ahead and take into consideration the integral good of the human person in his
various dimensions, including the spiritual.
In a world beset with the soaring woes of the economic and financial crisis, the
deliberations over promoting social integration must take into account its link
with poverty eradication and full employment, including decent work for all.
While the financial system seems to be regaining stability and increasing
production in some sectors offers signs of economic recovery, still in many
places the level of unemployment continues to worsen.
In this context, in order to promote economic and social growth along with
employment, it seems that the patterns of consumption should be focused upon
relational goods and services which promote greater connection between people.
By investing in relational goods, such as medical care, education, culture, art,
sport -- all things which develop a person and require unique human interaction
rather than machine production -- the State, through its public intervention,
would be addressing development at its root, while also promoting employment and
long-term development.
Social development and integration will not come about solely from technological
solutions, since they concern primarily human relations.
Focusing on human relations necessarily calls for an openness to life which is a
positive contribution to social and economic development. In this light, too
often population growth is viewed as the cause of poverty whereas it is a means
of overcoming it, for only within the work force can the solution for poverty be
found. It is therefore imperative that countries focus their efforts on finding
the ways and means for ensuring that people receive the necessary skills,
training and education so that human ingenuity can be harnessed in a way which
promotes development and human rights. Similarly, where economic growth rates
have declined, the answers lie not in trying to close society to others and
pushing for population decline but rather in creating a society which is open to
and encourages life. Promoting life and the family and finding ways to integrate
the contribution of all people will allow societies to realize their full
potential and achieve development.
For this reason, the family occupies a central place. The family is the first
context in which children learn certain skills, attitudes and virtues which
prepare them for the labor force and thus allow them to contribute to economic
growth and social development. Education and formation is a long-term
investment. It requires that policies promoting the family be based not only on
redistribution but above all on justice and efficiency and assume responsibility
for the economic and fiscal needs of families.
Mr. Chairman, as we promote social integration in our world today we cannot
overlook the increasing concern that needs to be given to migration, and in
particular, irregular migration.
Intolerance and mutual friction between citizens and newcomers is always more
noted in countries of intense immigration. The phenomenon calls for strong
attention to the two tracks of acceptance of migrants and respect for the law,
on which the solutions to the problem can be found. Also in this field,
integration and social cohesion are the parameters that allow us to find
adequate solutions to complex issues connected with immigration.
Integration requires a long time and is usually realized in subsequent
generations. It is built on the premise of a proactive vision of national
citizenship, of the mechanisms of interaction that involves full respect of the
fundamental rights of all -- of citizens as well as of newcomers -- and of a
culture of social justice.
In social integration programs, including the efforts to bridge the gap in
education, health care and care for environment, important roles are played by
civil society and faith based organizations since they help to ensure the
involvement of local communities and promote cooperation and participation of
all peoples.
Thank you, Mr. Chairman.
-------------------------------------------------------------------------------
Archbishop Dominique Mamberti's Address
to the OSCE
"In
Order for Governance to be "Good", It
Must Take into Account the Common Good"
DUBLIN, DEC. 7, 2012 - Here is the
text of the address given by
Archbishop Dominique Mamberti,
Secretary for Relations with States
of the Vatican State Secretariat, to
the Ministerial Council of the
Organization for Security and
Cooperation in Europe (OSCE).
*
* *
1.
Introduction. The
delegation of the Holy See wishes to
thank His Excellency Mr. Eamon
Gilmore, the Tánaiste and Minister
for Foreign Affairs and Trade of
Ireland, for the commitment with
which Ireland has exercised the
Chairmanship of the Organization for
Security and Cooperation in Europe (OSCE)
during this past year. The Holy See
is particularly grateful for the
warm hospitality of the organizers
of this Nineteenth OSCE Ministerial
Council in Dublin. Ireland’s
chairmanship has been marked by the
desire to reinforce a dialogue of
culture and peace within the OSCE
region, and for this we are most
appreciative.
2.
The Holy See welcomes Mongolia as
the fifty-seventh OSCE participating
State and looks forward to working
with that ancient people and culture
to advance the vision of a free,
democratic, common and indivisible
security community that stretches
"from Vancouver to Vladivostok" and
to contribute to the implementation
of our consensual commitments in the
three dimensions of our Organization
(cf. Astana Commemorative
Declaration, nos. 1 and 7).
3.
Politico-military dimension.
As far as the politico-military
dimension of the OSCE is concerned,
the Holy See has taken note with
interest of the report of the
Chairman of the Forum for Security
Cooperation (FSC) on the activities
carried out during 2012,
complemented by progress reports on
specific aspects of that activity.
The results obtained in the area of
development of projects dedicated to
strengthening the security of
excessive stockpiles of small arms
and light weapons, as well as
conventional munitions, is indeed
praiseworthy.
The Holy See has also noted with
satisfaction the initiatives that
have re-focused attention on the
"Code of Conduct on
politico-military aspects of
Security", in particular, those
efforts intended to ensure a greater
diffusion of this document, even
outside the OSCE area. The "Code of
Conduct" remains a precious
instrument in ensuring transparency
among participating States in their
reciprocal relations, as well as in
the respect for human rights of the
members of the armed forces.
Equally valid are the initiatives
concerning the contribution of the
Forum to the implementation of the
UNSCR No. 1540 on Non-Proliferation
of Weapons of Mass Destruction. The
OSCE no doubt has something original
and valuable to offer to the
international community, but should
never lose sight of the fact that
its capabilities in this field are
limited.
Unfortunately, progress has been
slow on implementing the mandate of
the Vilnius Ministerial Council on
modernizing the "Vienna Document on
Confidence and Security Building
Measures". The recent adoption of a
Decision on the notification of
certain military activities is a
step in the right direction.
In
terms of the non-military aspects of
security dealt with by the Security
Committee, the Holy See values the
efforts of the OSCE in strengthening
co-ordination and coherence to
address transnational threats,
including the fight against
terrorism, in combating the threat
of illegal drugs and chemical
precursors, in promoting a strategic
framework for police-related
activities and in furthering
measures in the area of cyber
security. These have inherent value
as a contribution to the protection
of the rights of human beings.
4.
Economic and environmental
dimension. This year the
growing importance and relevance
that participating States attach to
the second or economic and
environmental dimension has been
revealed through substantive
discussions, inter alia, on
good governance and on the draft
Declaration we have before us. For
the Holy See, in order for
governance to be "good", it must
take into account the common good,
namely,the good of all people and of
the whole person. Good governance
should promote a "culture of life"
for all people. Good government is
that government in which political
authorities do not forget or
underestimate the moral dimensionof
political representation. Good
governance has to follow natural law
that is written in the heart of
every human being. Pope Benedict XVI
expressed this view very clearly
during his recent visit to Lebanon:
"In God’s plan, each person is
unique and irreplaceable. A person
comes into this world in a family,
which is the first locus of
humanization, and above all the
first school of peace. To build
peace, we need to look to the
family, supporting it and
facilitating its task, and in this
way promoting an overall culture of
life. The effectiveness of our
commitment to peace depends on our
understanding of human life. If we
want peace, let us defend life! This
approach leads us to reject not only
war and terrorism, but every assault
on innocent human life, on men and
women as creatures willed by God.
Wherever the truth of human nature
is ignored or denied, it becomes
impossible to respect that grammar
which is the natural law inscribed
in the human heart."1
Corruption is a serious danger for
good governance as it is a
phenomenon that is not limited by
politics or geography; the costs are
borne by the citizens. Corruption is
a cause of great concern today, in
that it is also connected to
drug-trafficking, to
money-laundering, to the illegal
trade of arms, to trafficking in
human persons, and to other forms of
criminality.
If
corruption causes serious harm from
a material point of view and places
a costly burden on economic growth,
still more harmful are its effects
on immaterial goods, closely
connected to the qualitative and
human dimension of life in society.
The fight against corruption
requires a greater conviction, by
means of the consensus given to
moral evidence, and a greater
awareness that this fight will
provide important social advantages.
Ultimately, good governance is not
only a technical issue, but more
fundamentally a question of
morality. Social and economic
development must be measured and
implemented with the human person at
the center of all decisions. Good
governance is promoted and
corruption is curtailed when there
is respect for fundamental freedoms
and human rights, including the
freedom of religion.
5.
Human dimension. The OSCE
has carved out for itself over the
years impressive consensual
commitments in favor of the defense
of fundamental freedoms and human
rights, the right to integral human
development, and support for
international law and global
institutions. It is the dignity of
the human person that motivates the
desire of our Organization to work
for the effective realization of all
human rights.
The Holy See strongly supports
freedom of the media, freedom of
expression and the free exchange of
ideas. Freedom to seek and know the
truth is a fundamental human right
and freedom of expression is a
cornerstone of democracy. At the
same time, the Holy See also
believes that ethical principles and
norms relevant in other fields also
apply to social communication. The
right to freedom of expression
carries with it corresponding
responsibilities. Blessed Pope John
Paul II wrote: "An authentically
ethical approach to using the
powerful communications media must
be situated within the context of a
mature exercise of freedom and
responsibility, founded upon the
supreme criteria of truth and
justice."2
The situation with regard to racism,
racial discrimination, xenophobia
and intolerance has regrettably not
improved; despite the lessons of
history, these deplorable phenomena
are still being reported today, at a
time when migration and the general
movement of peoples have continued
to increase and the intermingling of
cultures and multi-ethnicity have
become a social fact. Strengthening
OSCE efforts to combat racism and
xenophobia will contribute to
putting an end to these phenomena,
thereby marking a fundamental step
toward the affirmation of the
universal value of human dignity and
rights, in a horizon of respect and
justice for persons and nations.
Among the fundamental freedoms, the
right to freedom of religion figures
prominently for the Holy See. The
OSCE has always emphasized the
positive contributions of religious
communities to society. In this
sense, the activity of the OSCE has
ensured that public debate gives
space to viewpoints inspired by a
religious vision in all its
dimensions, including ritual,
worship, education, dissemination of
information and the freedom to
profess and choose one’s religion.
"Religious freedom should be
understood, then, not merely as
immunity from coercion, but even
more fundamentally as an ability to
order one’s own choices in
accordance with truth."3
In
fact, the rights associated with
religion are all the more in need of
protection if they are considered to
clash with a prevailing secular
ideology or with majority religious
positions of an exclusive nature.
The full guarantee of religious
freedom cannot be limited only to
the free exercise of worship, but
has to give due consideration to the
public dimension of religion, and
hence to the possibility of
believers playing their part in
building the social order. It is
inconceivable that believers should
have to suppress a part of
themselves, namely their faith, in
order to be active citizens. "The
contribution of religious
communities to society", the Holy
Father wrote in his Message for the
World Peace Day 2011, "is
undeniable. Numerous charitable and
cultural institutions testify to the
constructive role played by
believers in the life of society.
More important still is religion’s
ethical contribution in the
political sphere. Religion should
not be marginalized or prohibited,
but seen as making an effective
contribution to the promotion of the
common good. In this context mention
should be made of the religious
dimension of culture, built up over
centuries thanks to the social and
especially ethical contributions of
religion. This dimension is in no
way discriminatory towards those who
do not share its beliefs, but
instead reinforces social cohesion,
integration and solidarity."4
With the increase of religious
intolerance throughout the world, it
is well documented that Christians
are among those most discriminated
against, even within the OSCE
region. In spite of the commitments
undertaken by Participating States
in the area of religious freedom, in
some countries intolerant and even
discriminatory laws, decisions and
behavior, either by action or
omission, which deny this freedom,
still exist against the Catholic
Church and other Christian
communities. In particular, there
are illegitimate interferences in
the area of their organizational
autonomy, preventing them from
acting consistently with their own
moral convictions. At times undue
pressure is brought to bear upon
people working in public
administration in contrast with
their freedom to behave in
accordance with the dictates of
their own conscience. At times
educational programmes are deficient
in duly respecting the identity and
principles of Christians and of
members of other religions, and
there are clear signs of resistance
against the recognition of
religion’s public role. Nor are the
media and public discourse always
free from attitudes of intolerance
and, sometimes, of actual
denigration of Christians and
members of other religions.
Christians are frequently targets of
prejudice and threats of violence,
perhaps on account of their active
participation in public
conversations to form societies more
respectful of human life and
dignity. In light of the above, the
OSCE should devote specific
attention and develop effective
proposals to fight intolerance and
discrimination against Christians.
6.
Helsinki + 40. The Holy See
is convinced of the validity of the
ideal embodied in the Helsinki Final
Act nearly forty years ago. As the
discussions within the framework of
Helsinki + 40 continue over the next
few years, it is my wish that the
Helsinki Final Act, its vision and
its hallmark of consensus, will help
to ensure peace and security not
only for all the years to come, but
also geographically "from Vancouver
to Vladivostok."
7.
Conclusion. In concluding,
I would like to wish the incoming
Ukrainian Chairmanship all the best
as we work together to reach the
goals identified in the Astana
Commemorative Declaration – that
common vision and those common
values agreed upon and shared by all
participating States of the OSCE.
_____________________________________
1
Pope Benedict XVI: Address at the
Meeting with Members of the
Government, Institutions of the
Republic, the Diplomatic Corps,
Religious Leaders and
Representatives of the World of
Culture, Baabda Presidential Palace,
15 September 2012.
2 Pope John Paul II:
Apostolic Letter The Rapid
Development, 24 January 2005, n. 3.
3
Pope Benedict XVI: Message for the
Celebration of the World Peace Day
2011, n. 3.
4
Ibid., n. 6.
--------------------------------------------------------------------------------------------------------------
Final Statement of Pontifical Council for Justice and Peace's Seminar on the
Global Common Good
"Without a recovery of the virtue of gratuitousness and the willingness to make
moral judgments, allowing our action to be guided by them, no structural reform
can be sure to bring about positive outcomes."
VATICAN CITY, July
22, 2014 - Below is the final statement of Pontifical Council for
Justice and Peace Seminar on the Global Common Good.
***
Seminar on the Global Common
Good:
The Pontifical
Council for Justice and Peace is grateful to the undersigned experts
and academics who gathered at the Pontifical Academy of Sciences on July
11-12 to discuss the urgent questions of a more inclusive economy and
governance for the common good. Pope Paul VI challenged his fellow
Church-leaders to enter into dialogue with other Christian brethren and all
people of goodwill, to discern the options and commitments which are called
for in order to bring about the social, political and economic changes seen
in many cases to be urgently needed (Octogesima Adveniens § 4). This is
exactly what we undertook to do throughout the weekends sessions.
More specifically,
according to Pope Francis, we cannot understand the Good News of
Jesus Christ the gospel of dignity and fraternity, of justice and peace
without being aware of real poverty, i.e., by turning our backs on the
scandal of exclusion or blindly hoping that it will take care of itself (cf.
Evangelii Gaudium, § 54). Quite on the contrary, it will be by putting
the human being back into the heart of economics and politics, by welcoming
the participation of the poor, that poverty can be overcome and the planet
safeguarded.
Final Statement:
As a fruit of the
discussions, we participants, joined by others who wish to add their
names, are pleased to put forward the following final statement of concern
and engagement:
Beyond the Globalization of
Indifference: Towards a More Inclusive Economy
In the face of the
many unresolved issues brought to the fore by the financial crisis and
our ongoing inability to bring an end to endemic poverty and exclusion,
there is substantial agreement between us that, as a human community, we
must recover our moral compass and re-examine the assumptions of our
economic theory to be more realistic and based on a more complete view of
the human being and of the world.
People welcome
the job creation, healthcare improvements and the many other benefits
that todays economy has provided. Globalisation in a positive sense has the
potential to bring people together. Nevertheless, many people experience a
severe loss of value and morals in political and economic life, and
furthermore, the means and instruments of our economy, such as money, are
accorded more importance than the proper end or goal of that same economy,
that is, sustaining a good life for the human community. Similarly, human
beings are
frequently
treated as means to an economic end, and not as the reason why economic
activity take place at all. The experience of social businesses demonstrates
that people can be active in creating their own work and enterprises and so
make a secure future for themselves. We must put people and their wellbeing
at the centre of our economic and political life.
An economic system
is like a natural environment. It requires diversity to strengthen
its resilience. We therefore acknowledge the contribution of various actors
to the economy, and in particular women and rural workers, and support the
ongoing development of the many different organizational forms (for profit
corporations, cooperatives, productive not for profit entities, ethical or
sustainable banks and businesses, social business, and so on).
They contribute to the production of social capital, as well as economic
value, as an expression of economic democracy and for the fulfilment of the
human being. Inadequate regulation must not be allowed to harm this
biodiversity.
On the basis
of this shared vision of the human person and the central elements on which
our economic thought must be founded, we share a consensus that welcomes
existing reforms of the global economy, and the financial system in
particular, but also that this must go much further. It is equally important
to emphasize that no structural reform leading to greater
inclusion can be ultimately successful unless there is
a conversion of the human heart.
Without a recovery
of the virtue of gratuitousness and the willingness to make moral judgments,
allowing our action to be guided by them, no structural reform can be sure
to bring about positive outcomes.
With these premises
in view, we strongly endorse and we commit ourselves to supporting
the following reforms aimed at achieving a more inclusive economy:
1. The adoption of
ambitious and inclusive Sustainable Development Goals centred on human
dignity and a new global climate agreement in 2015 which, apart from
their importance in themselves, are also critical opportunities for making a
breakthrough to more effective global institutions. By doing so, we have a
chance to eradicate poverty, support worker protection, environmental
standards, tax revenues, and financial regulation, and confront inequality.
2. The multilateral work led by the OECD/G20 on the
Automatic Exchange of Tax
Information and Base Erosion and Profit Shifting (BEPS), and in confronting
the too big toail problem in the international banking system. At the same
time, we call on the G20 to be more ambitious and explicit about the ethical
framework that informs its deliberations, helping to enhance its
legitimacy.
3. The
fostering of financial education, financial inclusion and financial
consumer
protection,
equipping the most vulnerable groups so that they may access finance
more easily, efficiently use financial services, make
informed financial choices and be protected against the effects of unfair
practices. We support the creation of banks for the poor.
4. The fight against persistent structural unemployment,
growing youth unemployment and the lack of security and protection for
informal and rural workers are worldwide scourges. We urge policy-makers to
take strong actions in order to promote access to decent and quality jobs to
all segments of the societies, to promote access to education for skills,
both of which are essential to human life and dignity.
5. The various initiatives of the UN and civil society to
combat, in particular, child labour, discrimination against women, human
trafficking, international crime, corruption and money laundering.
Finally, we believe,
based on the transformations which are already taking place under our very
eyes, that the active participation of citizens in their economic actions
and of corporations along the lines of social and environmental
responsibility is crucial to tilt the balance towards the good, and that
rules should be created to stimulate the development of civic and corporate
virtues.
In conclusion, the Holy Father exhorted us to resist a
throw-away or discarding culture: If the human person is not at the centre,
then something else gets put there, which the human being then has to serve.
Vatican City, 12 July 2014
1. Card. Peter K.A. Turkson, President
2. Bp. Mario Toso, Secretary
3. Flaminia Giovanelli, Under-Secretary
4. Rev. Prf. Helen Alford
5. Mr. Bertrand BADRÉ
6. Rev. Fr. Paulo C.
BARAJAS GARCIA
7. Prof. Leonardo
BECCHETTI
8. Prof. Simona BERETTA
9. Ms. Laura BERRY
10. Mr. Peter BRABECK-LETMATHE
11. Prof. Luigino BRUNI
12. Ms. Winnie BYANYIMA
13. Prof. Michel CAMDESSUS
14. Dr. Mark J. CARNEY
15. Ms. Celine CHARVERIAT
16. Mr. Paolo
CONVERSI
17. Mr. Renato CURSI
18. Mr. Enzo CURSIO
19. Rev. Dr. Michael CZERNY
20. Prof. Partha
DASGUPTA SARATHI
21. Ms. Marike DE
PEÑA
22. Prof. Séverine
DENEULIN
23. Ms. Amira
ELMISSIRY
24. Hon. Amb. Francesco Paolo FULCI
25. Mr. Juan GRABOIS
26. Dame Pauline GREEN
27. Lord Brian GRIFFITHS
28. Mr. José Ángel GURRÍA
29. Prof. André
HABISCH
30. Dr. Heinz HÖDL
31. Mr. Steve HOWARD
32. Hon. Amb. Monica JIMENEZ DE LA JARA
33. Dr. Donald KABERUKA
34. Ms. Lamia KAMAL-CHAOUI
35. Dr. Steve KAYIZZI-MUGERWA
36. Dr. Mukhisa KITUYI
37. Dr. Kalpana KOCHHAR
38. Prof. Huguette
LABELLE
39. Mr. Pascal LAMY
40. Mr. José Ignacio
MARISCAL TORROELLA
41. Rev. Fr. Pier
42. Hon. Amb. John
McCARTHY
43. Mr. Curtis McKENZIE
44. Prof. Branko
MILANOVIĆ
45. Ms. Amina MOHAMMED
46. Mr. Moussa Djibril MOUSSA
47. Rev. Msgr. Bernard MUNONO
48. Rev. Msgr.
Osvaldo NEVES DE ALMEIDA
49. Ms. Chisom
OKECHUKWU
50. Ms. Ngozi OKONJO-IWEALA
51. Rev. Msgr. Paul
PHAN VAN HIEN
52. Dr. Philipp ROESLER
53. Mr. Michel ROY
54. Dr. Onno RUDING
55. Prof. Jeffrey SACHS
56. Bp. Marcelo SÁNCHEZ SORONDO
57. Mr. Kartikey SHIVA
58. Dr. Vandana SHIVA
59. Mr. José Maria SIMONE
60. Mrs. Livia
STOPPA
61. Dr. Jomo SUNDARAM
62. Mr. Raymond TORRES
63. Mr. Tebaldo VINCIGUERRA
64. Ms. Tamara VROOMAN
65. Prof. Mohammad YUNUS
66. Prof. Stefano
ZAMAGNI
67. Rev. Dr. Augusto
ZAMPINI
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