LETTER
OF THE HOLY FATHER
POPE BENEDICT XVI
TO THE BISHOPS, PRIESTS,
CONSECRATED PERSONS
AND LAY FAITHFUL
OF THE CATHOLIC CHURCH
IN THE PEOPLE'S REPUBLIC OF CHINA
Greeting
1. Dear Brother Bishops,
dear priests, consecrated persons and all the faithful of the
Catholic Church in China: "We always thank God, the Father of our
Lord Jesus Christ, when we pray for you, because we have heard of
your faith in Christ Jesus and of the love which you have for all
the saints, because of the hope laid up for you in heaven ... We
have not ceased to pray for you, asking that you may be filled with
the knowledge of his will in all spiritual wisdom and understanding,
to lead a life worthy of the Lord, fully pleasing to him, bearing
fruit in every good work and increasing in the knowledge of God. May
you be strengthened with all power, according to his glorious might,
for all endurance and patience with joy" (Col 1:3-5, 9-11).
These words of the Apostle
Paul are highly appropriate for expressing the sentiments that I, as
the Successor of Peter and universal Pastor of the Church, feel
towards you. You know well how much you are present in my heart and
in my daily prayer and how deep is the relationship of communion
that unites us spiritually.
Purpose of the Letter
2. I wish, therefore, to
convey to all of you the expression of my fraternal closeness. With
intense joy I acknowledge your faithfulness to Christ the Lord and
to the Church, a faithfulness that you have manifested "sometimes at
the price of grave sufferings"[1],
since "it has been granted to you that for the sake of Christ you
should not only believe in him but also suffer for his sake" (Phil
1:29). Nevertheless, some important aspects of the ecclesial life of
your country give cause for concern.
Without claiming to deal
with every detail of the complex matters well known to you, I wish
through this letter to offer some guidelines concerning the life of
the Church and the task of evangelization in China, in order to help
you discover what the Lord and Master, Jesus Christ, "the key, the
centre and the purpose of the whole of human history" [2]
wants from you.
PART ONE
THE SITUATION OF
THE CHURCH
THEOLOGICAL ASPECTS
Globalization, modernity
and atheism
3. As I turn my attention
towards your People, which has distinguished itself among the other
peoples of Asia for the splendour of its ancient civilization, with
all its experience of wisdom, philosophy, art and science, I am
pleased to note how, especially in recent times, it has also moved
decisively towards achieving significant goals of socio-economic
progress, attracting the interest of the entire world.
As my venerable predecessor
Pope John Paul II once said, "The Catholic Church for her part
regards with respect this impressive thrust and far-sighted
planning, and with discretion offers her own contribution in the
promotion and defence of the human person, and of the person's
values, spirituality and transcendent vocation. The Church has very
much at heart the values and objectives which are of primary
importance also to modern China: solidarity, peace, social justice,
the wise management of the phenomenon of globalization" [3].
The pressure to attain the
desired and necessary economic and social development and the search
for modernity are accompanied by two different and contrasting
phenomena, both of which should nonetheless be evaluated with equal
prudence and a positive apostolic spirit. On the one hand,
especially among the young, one can detect a growing interest in the
spiritual and transcendent dimension of the human person, with a
consequent interest in religion, particularly in Christianity. On
the other hand, there are signs, in China too, of the tendency
towards materialism and hedonism, which are spreading from the big
cities to the entire country [4].
In this context, in which
you are called to live and work, I want to remind you of what Pope
John Paul II emphasized so strongly and vigorously: the new
evangelization demands the proclamation of the Gospel [5]
to modern man, with a keen awareness that, just as during the first
Christian millennium the Cross was planted in Europe and during the
second in the American continent and in Africa, so during the third
millennium a great harvest of faith will be reaped in the vast and
vibrant Asian continent [6].
"'Duc in altum' (Lk 5:4).
These words ring out for us today, and they invite us to remember
the past with gratitude, to live the present with enthusiasm and to
look forward to the future with confidence: 'Jesus Christ is the
same yesterday and today and for ever' (Heb 13:8)" [7].
In China too the Church is called to be a witness of Christ, to look
forward with hope, and in proclaiming the Gospel to measure up
to the new challenges that the Chinese People must face.
The word of God helps us,
once again, to discover the mysterious and profound meaning of the
Church's path in the world. In fact "the subject of one of the most
important visions of the Book of Revelation is [the] Lamb in the act
of opening a scroll, previously closed with seven seals that no one
had been able to break open. John is even shown in tears, for he
finds no one worthy of opening the scroll or reading it (cf. Rev
5:4). History remains indecipherable, incomprehensible. No one can
read it. Perhaps John's weeping before the mystery of a history so
obscure expresses the Asian Churches' dismay at God's silence in the
face of the persecutions to which they were exposed at the time. It
is a dismay that can clearly mirror our consternation in the face of
the serious difficulties, misunderstandings and hostility that the
Church also suffers today in various parts of the world. These are
trials that the Church does not of course deserve, just as Jesus
himself did not deserve his torture. However, they reveal both the
wickedness of man, when he abandons himself to the promptings of
evil, and also the superior ordering of events on God's part" [8].
Today, as in the past, to
proclaim the Gospel means to preach and bear witness to Jesus
Christ, crucified and risen, the new Man, conqueror of sin and
death. He enables human beings to enter into a new dimension, where
mercy and love shown even to enemies can bear witness to the victory
of the Cross over all weakness and human wretchedness. In your
country too, the proclamation of Christ crucified and risen will be
possible to the extent that, with fidelity to the Gospel, in
communion with the Successor of the Apostle Peter and with the
universal Church, you are able to put into practice the signs of
love and unity ("even as I have loved you, that you also love one
another. By this all men will know that you are my disciples, if you
have love for one another ... even as you, Father, are in me, and I
in you, that they also may be one in us, so that the world may
believe that you have sent me" Jn 13:34-35; 17:21).
Willingness to engage in respectful
and constructive dialogue
4. As universal Pastor of
the Church, I wish to manifest sincere gratitude to the Lord for the
deeply-felt witness of faithfulness offered by the Chinese Catholic
community in truly difficult circumstances. At the same time, I
sense the urgent need, as my deep and compelling duty and as an
expression of my paternal love, to confirm the faith of Chinese
Catholics and favour their unity with the means proper to the
Church.
I am also following with
particular interest the events of the entire Chinese People, whom I
regard with sincere admiration and sentiments of friendship, to the
point where I express the hope "that concrete forms of communication
and cooperation between the Holy See and the People's Republic of
China may soon be established. Friendship is nourished by contacts,
by a sharing in the joy and sadness of different situations, by
solidarity and mutual assistance" [9].
And pursuing this line of argument, my venerable predecessor added:
"It is no secret that the Holy See, in the name of the whole
Catholic Church and, I believe, for the benefit of the whole human
family, hopes for the opening of some form of dialogue with the
authorities of the People's Republic of China. Once the
misunderstandings of the past have been overcome, such a dialogue
would make it possible for us to work together for the good of the
Chinese People and for peace in the world" [10].
I realize that the
normalization of relations with the People's Republic of China
requires time and presupposes the good will of both parties. For its
part, the Holy See always remains open to negotiations, so necessary
if the difficulties of the present time are to be overcome.
This situation of
misunderstandings and incomprehension weighs heavily, serving the
interests of neither the Chinese authorities nor the Catholic Church
in China. As Pope John Paul II stated, recalling what Father Matteo
Ricci wrote from Beijing [11],
"so too today the Catholic Church seeks no privilege from China and
its leaders, but solely the resumption of dialogue, in order to
build a relationship based upon mutual respect and deeper
understanding" [12].
Let China rest assured that the Catholic Church sincerely proposes
to offer, once again, humble and disinterested service in the areas
of her competence, for the good of Chinese Catholics and for the
good of all the inhabitants of the country.
As far as relations between
the political community and the Church in China are concerned, it is
worth calling to mind the enlightening teaching of the Second
Vatican Council, which states: "The Church, by reason of her role
and competence, is not identified with any political community nor
is she tied to any political system. She is at once the sign and the
safeguard of the transcendental dimension of the human person". And
the Council continues: "The political community and the Church are
autonomous and independent of each other in their own fields. They
are both at the service of the personal and social vocation of the
same individuals, though under different titles. Their service will
be more efficient and beneficial to all if both institutions develop
better cooperation according to the circumstances of place and time"
[13].
Likewise, therefore, the
Catholic Church which is in China does not have a mission to change
the structure or administration of the State; rather, her mission is
to proclaim Christ to men and women, as the Saviour of the world,
basing herself in carrying out her proper apostolate on the
power of God. As I recalled in my Encyclical
Deus Caritas Est, "The Church cannot and must not take upon
herself the political battle to bring about the most just society
possible. She cannot and must not replace the State. Yet at the same
time she cannot and must not remain on the sidelines in the fight
for justice. She has to play her part through rational argument and
she has to reawaken the spiritual energy without which justice,
which always demands sacrifice, cannot prevail and prosper. A just
society must be the achievement of politics, not of the Church. Yet
the promotion of justice through efforts to bring about openness of
mind and will to the demands of the common good is something which
concerns the Church deeply" [14].
In the light of these
unrenounceable principles, the solution to existing problems cannot
be pursued via an ongoing conflict with the legitimate civil
authorities; at the same time, though, compliance with those
authorities is not acceptable when they interfere unduly in matters
regarding the faith and discipline of the Church. The civil
authorities are well aware that the Church in her teaching invites
the faithful to be good citizens, respectful and active contributors
to the common good in their country, but it is likewise clear that
she asks the State to guarantee to those same Catholic citizens the
full exercise of their faith, with respect for authentic religious
freedom.
Communion between
particular Churches in the universal Church
5. Beloved Catholic Church
in China, you are a small flock present and active within the
vastness of an immense People journeying through history. How
stirring and encouraging these words of Jesus are for you: "Fear
not, little flock, for it is your Father's good pleasure to give you
the kingdom" (Lk 12:32)! "You are the salt of the earth ... you are
the light of the world": therefore "let your light so shine before
men, that they may see your good works and give glory to your Father
who is in heaven" (Mt 5:13, 14, 16).
In the Catholic Church which
is in China, the universal Church is present, the Church of Christ,
which in the Creed we acknowledge to be one, holy, catholic and
apostolic, that is to say, the universal community of the Lord's
disciples.
As you know, the profound
unity which binds together the particular Churches found in China,
and which likewise places them in intimate communion with all the
other particular Churches throughout the world, has its roots not
only in the same faith and in a common Baptism, but above all in the
Eucharist and in the episcopate [15].
Likewise, the unity of the episcopate, of which "the Roman Pontiff,
as the Successor of Peter, is the perpetual and visible source and
foundation" [16],
continues down the centuries through the apostolic succession and is
the foundation of the identity of the Church in every age with the
Church built by Christ on Peter and on the other Apostles [17].
Catholic doctrine teaches
that the Bishop is the visible source and foundation of unity in the
particular Church entrusted to his pastoral ministry [18].
But in every particular Church, in order that she may be fully
Church, there must be present the supreme authority of the Church,
that is to say, the episcopal College together with its Head, the
Roman Pontiff, and never apart from him. Therefore the ministry of
the Successor of Peter belongs to the essence of every particular
Church "from within" [19].
Moreover, the communion of all the particular Churches in the one
Catholic Church, and hence the ordered hierarchical communion of all
the Bishops, successors of the Apostles, with the Successor of
Peter, are a guarantee of the unity of the faith and life of all
Catholics. It is therefore indispensable, for the unity of the
Church in individual nations, that every Bishop should be in
communion with the other Bishops, and that all should be in visible
and concrete communion with the Pope.
No one in the Church is a
foreigner, but all are citizens of the same People, members of the
same Mystical Body of Christ. The bond of sacramental communion is
the Eucharist, guaranteed by the ministry of Bishops and priests [20].
The whole of the Church
which is in China is called to live and to manifest this unity in a
richer spirituality of communion, so that, taking account of the
complex concrete situations in which the Catholic community finds
itself, she may also grow in a harmonious hierarchical communion.
Therefore, Pastors and faithful are called to defend and to
safeguard what belongs to the doctrine and the tradition of the
Church.
Tensions and divisions
within the Church: pardon and reconciliation
6. Addressing the whole
Church in his Apostolic Letter
Novo Millennio Ineunte, my venerable predecessor Pope John Paul
II, stated that an "important area in which there has to be
commitment and planning on the part of the universal Church and the
particular Churches [is] the domain of communion (koinonia), which
embodies and reveals the very essence of the mystery of the Church.
Communion is the fruit and demonstration of that love which springs
from the heart of the Eternal Father and is poured out upon us
through the Spirit whom Jesus gives us (cf. Rom 5:5), to make us all
'one heart and one soul' (Acts 4:32). It is in building this
communion of love that the Church appears as 'sacrament', as the
'sign and instrument of intimate union with God and of the unity of
the human race.' The Lord's words on this point are too precise for
us to diminish their import. Many things are necessary for the
Church's journey through history, not least in this new century; but
without charity (agape) all will be in vain. It is again the Apostle
Paul who in his hymn to love reminds us: even if we speak the
tongues of men and of angels, and if we have faith 'to move
mountains', but are without love, all will come to 'nothing' (cf. 1
Cor 13:2). Love is truly the 'heart' of the Church" [21].
These matters, which concern
the very nature of the universal Church, have a particular
significance for the Church which is in China. Indeed you are aware
of the problems that she is seeking to overcome within herself and
in her relations with Chinese civil society tensions, divisions
and recriminations.
In this regard, last year,
while speaking of the nascent Church, I had occasion to recall that
"from the start the community of the disciples has known not only
the joy of the Holy Spirit, the grace of truth and love, but also
trials that are constituted above all by disagreements about the
truths of faith, with the consequent wounds to communion. Just as
the fellowship of love has existed since the outset and will
continue to the end (cf. 1 Jn 1:1ff.), so also, from the start,
division unfortunately arose. We should not be surprised that it
still exists today ... Thus, in the events of the world but also in
the weaknesses of the Church, there is always a risk of losing
faith, hence, also love and brotherhood. Consequently it is a
specific duty of those who believe in the Church of love and want to
live in her to recognize this danger too" [22].
The history of the Church
teaches us, then, that authentic communion is not expressed without
arduous efforts at reconciliation [23].
Indeed, the purification of memory, the pardoning of wrong-doers,
the forgetting of injustices suffered and the loving restoration to
serenity of troubled hearts, all to be accomplished in the name of
Jesus crucified and risen, can require moving beyond personal
positions or viewpoints, born of painful or difficult experiences.
These are urgent steps that must be taken if the bonds of communion
between the faithful and the Pastors of the Church in China are to
grow and be made visible.
For this reason, my
venerable predecessor on several occasions addressed to you an
urgent invitation to pardon and reconciliation. In this regard, I am
pleased to recall a passage from the message that he sent you at the
approach of the Holy Year 2000: "In your preparation for the Great
Jubilee, remember that in the biblical tradition this moment always
entailed the obligation to forgive one another's debts, to make
satisfaction for injustices committed, and to be reconciled with
one's neighbour. You too have heard the proclamation of the 'great
joy prepared for all peoples': the love and mercy of the Father, the
Redemption accomplished in Christ. To the extent that you yourselves
are ready to accept this joyful proclamation, you will be able to
pass it on, by your lives, to the men and women around you. My
ardent desire is that you will respond to the interior promptings of
the Holy Spirit by forgiving one another whatever needs to be
forgiven, by drawing closer to one another, by accepting one another
and by breaking down all barriers in order to overcome every
possible cause of division. Do not forget the words of Jesus at the
Last Supper: 'By this all will know that you are my disciples, if
you have love for one another' (Jn 13:35). I rejoiced when I learned
that you intend your most precious gift on the occasion of the Great
Jubilee to be unity among yourselves and unity with the Successor of
Peter. This intention can only be a fruit of the Spirit who guides
the Church along the arduous paths of reconciliation and unity" [24].
We all realize that this
journey cannot be accomplished overnight, but be assured that the
whole Church will raise up an insistent prayer for you to this end.
Keep in mind, moreover, that
your path of reconciliation is supported by the example and the
prayer of so many "witnesses of the faith" who have suffered and
have forgiven, offering their lives for the future of the Catholic
Church in China. Their very existence represents a permanent
blessing for you in the presence of our Heavenly Father, and their
memory will not fail to produce abundant fruit.
Ecclesial communities and State
agencies: relationships to be lived in truth and
charity.
7. A careful analysis of the
aforementioned painful situation of serious differences (cf. section
6 above), involving the lay faithful and their Pastors, highlights
among the various causes the significant part played by entities
that have been imposed as the principal determinants of the life of
the Catholic community. Still today, in fact, recognition from these
entities is the criterion for declaring a community, a person or a
religious place legal and therefore "official". All this has caused
division both among the clergy and among the lay faithful. It is a
situation primarily dependent on factors external to the Church, but
it has seriously conditioned her progress, giving rise also to
suspicions, mutual accusations and recriminations, and it continues
to be a weakness in the Church that causes concern.
Regarding the delicate issue
of the relations to be maintained with the agencies of the State,
particular enlightenment can be found in the invitation of the
Second Vatican Council to follow the words and modus operandi of
Jesus Christ. He, indeed, "did not wish to be a political Messiah
who would dominate by force [25]
but preferred to call himself the Son of Man who came to serve, and
'to give his life as a ransom for many' (Mk 10:45). He showed
himself as the perfect Servant of God [26]
who 'will not break a bruised reed or quench a smouldering wick' (Mt
12:20). He recognized civil authority and its rights when he ordered
tribute to be paid to Caesar, but he gave clear warning that the
greater rights of God must be respected: 'Render therefore to Caesar
the things that are Caesar's, and to God, the things that are God's'
(Mt 22:21). Finally, he brought his revelation to perfection when he
accomplished on the Cross the work of redemption by which he
achieved salvation and true freedom for the human race. For he bore
witness to the truth [27]
but refused to use force to impose it on those who spoke out against
it. His Kingdom does not establish its claims by force [28],
but is established by bearing witness to and listening to the truth
and it grows by the love with which Christ, lifted up on the Cross,
draws people to himself (cf. Jn 12:32)" [29].
Truth and charity are the
two supporting pillars of the life of the Christian community. For
this reason, I have observed that "the Church of love is also the
Church of truth, understood primarily as fidelity to the Gospel
entrusted by the Lord Jesus to his followers ... However, if the
family of God's children is to live in unity and peace, it needs
someone to keep it in the truth and guide it with wise and
authoritative discernment: this is what the ministry of the Apostles
is required to do. And here we come to an important point. The
Church is wholly of the Spirit but has a structure, the apostolic
succession, which is responsible for guaranteeing that the Church
endures in the truth given by Christ, from whom the capacity to love
also comes ... The Apostles and their successors are therefore the
custodians and authoritative witnesses of the deposit of truth
consigned to the Church, and are likewise the ministers of charity.
These are two aspects that go together ... Truth and love are the
two faces of the same gift that comes from God and, thanks to the
apostolic ministry, is safeguarded in the Church and handed down to
us, to our present time!" [30].
Therefore the Second Vatican
Council underlines that "those also have a claim on our respect and
charity who think and act differently from us in social, political,
and religious matters. In fact, the more deeply, through courtesy
and love, we come to understand their ways of thinking, the more
easily will we be able to enter into dialogue with them". But, as
the same Council admonishes us, "love and courtesy of this kind
should not, of course, make us indifferent to truth and goodness" [31].
Considering "Jesus' original
plan" [32],
it is clear that the claim of some entities, desired by the State
and extraneous to the structure of the Church, to place themselves
above the Bishops and to guide the life of the ecclesial community,
does not correspond to Catholic doctrine, according to which the
Church is "apostolic", as the Second Vatican Council underlined. The
Church is apostolic "in her origin because she has been built on
'the foundation of the Apostles' (Eph 2:20). She is apostolic in her
teaching which is the same as that of the Apostles. She is apostolic
by reason of her structure insofar as she is taught, sanctified, and
guided until Christ returns by the Apostles through their successors
who are the Bishops in communion with the Successor of Peter" [33].
Therefore, in every individual particular Church, "it is in the name
of the Lord that the diocesan Bishop [and only he] leads the flock
entrusted to him, and he does so as the proper, ordinary and
immediate Pastor" [34];
at a national level, moreover, only a legitimate Episcopal
Conference can formulate pastoral guidelines, valid for the entire
Catholic community of the country concerned [35].
Likewise, the declared
purpose of the afore-mentioned entities to implement "the principles
of independence and autonomy, self-management and democratic
administration of the Church" [36]
is incompatible with Catholic doctrine, which from the time of the
ancient Creeds professes the Church to be "one, holy, catholic and
apostolic".
In the light of the
principles here outlined, Pastors and lay faithful will recall that
the preaching of the Gospel, catechesis and charitable activity,
liturgical and cultic action, as well as all pastoral choices, are
uniquely the competence of the Bishops together with their priests
in the unbroken continuity of the faith handed down by the Apostles
in the Sacred Scriptures and in Tradition, and therefore they cannot
be subject to any external interference.
Given this difficult
situation, not a few members of the Catholic community are asking
whether recognition from the civil authorities necessary in order
to function publicly somehow compromises communion with the
universal Church. I am fully aware that this problem causes painful
disquiet in the hearts of Pastors and faithful. In this regard I
maintain, in the first place, that the requisite and courageous
safeguarding of the deposit of faith and of sacramental and
hierarchical communion is not of itself opposed to dialogue with the
authorities concerning those aspects of the life of the ecclesial
community that fall within the civil sphere. There would not be any
particular difficulties with acceptance of the recognition granted
by civil authorities on condition that this does not entail the
denial of unrenounceable principles of faith and of ecclesiastical
communion. In not a few particular instances, however, indeed almost
always, in the process of recognition the intervention of certain
bodies obliges the people involved to adopt attitudes, make gestures
and undertake commitments that are contrary to the dictates of their
conscience as Catholics. I understand, therefore, how in such varied
conditions and circumstances it is difficult to determine the
correct choice to be made. For this reason the Holy See, after
restating the principles, leaves the decision to the individual
Bishop who, having consulted his presbyterate, is better able to
know the local situation, to weigh the concrete possibilities of
choice and to evaluate the possible consequences within the diocesan
community. It could be that the final decision does not obtain the
consensus of all the priests and faithful. I express the hope,
however, that it will be accepted, albeit with suffering, and that
the unity of the diocesan community with its own Pastor will be
maintained.
It would be good, finally,
if Bishops and priests, with truly pastoral hearts, were to take
every possible step to avoid giving rise to situations of scandal,
seizing opportunities to form the consciences of the faithful, with
particular attention to the weakest: all this should be lived out in
communion and in fraternal understanding, avoiding judgements and
mutual condemnations. In this case too, it must be kept in mind,
especially where there is little room for freedom, that in order to
evaluate the morality of an act it is necessary to devote particular
care to establishing the real intentions of the person concerned, in
addition to the objective shortcoming. Every case, then, will have
to be pondered individually, taking account of the circumstances.
The Chinese Episcopate
8. In the Church the
People of God only the sacred ministers, duly ordained after
sufficient instruction and formation, may exercise the office of
"teaching, sanctifying and governing". The lay faithful may, with a
canonical mission from the Bishop, perform an ancillary ecclesial
ministry of handing on the faith.
In recent years, for various
reasons, you, my Brother Bishops, have encountered difficulties,
since persons who are not "ordained", and sometimes not even
baptized, control and take decisions concerning important ecclesial
questions, including the appointment of Bishops, in the name of
various State agencies. Consequently, we have witnessed a demeaning
of the Petrine and episcopal ministries by virtue of a vision of the
Church according to which the Supreme Pontiff, the Bishops and the
priests risk becoming de facto persons without office and without
power. Yet in fact, as stated earlier, the Petrine and episcopal
ministries are essential and integral elements of Catholic doctrine
on the sacramental structure of the Church. The nature of the Church
is a gift of the Lord Jesus, because "his gifts were that some
should be apostles, some prophets, some evangelists, some pastors
and teachers, to equip the saints for the work of ministry, for
building up the body of Christ, until we all attain to the unity of
the faith and of the knowledge of the Son of God, to mature manhood,
to the measure of the stature of the fullness of Christ" (Eph
4:11-13).
Communion and unity let me
repeat (cf. section 5 above) are essential and integral elements
of the Catholic Church: therefore the proposal for a Church that is
"independent" of the Holy See, in the religious sphere, is
incompatible with Catholic doctrine.
I am aware of the grave
difficulties which you have to address in the aforementioned
situation in order to remain faithful to Christ, to his Church and
to the Successor of Peter. Reminding you that as Saint Paul said
(cf. Rom 8:35-39) no difficulty can separate us from the love of
Christ, I am confident that you will do everything possible,
trusting in the Lord's grace, to safeguard unity and ecclesial
communion even at the cost of great sacrifices.
Many members of the Chinese
episcopate who have guided the Church in recent decades have offered
and continue to offer a shining testimony to their own communities
and to the universal Church. Once again, let a heartfelt hymn of
praise and thanksgiving be sung to the "chief Shepherd" of the flock
(1 Pet 5:4): in fact, it must not be forgotten that many Bishops
have undergone persecution and have been impeded in the exercise of
their ministry, and some of them have made the Church fruitful with
the shedding of their blood. Modern times and the consequent
challenge of the new evangelization highlight the role of the
episcopal ministry. As John Paul II said to the Pastors from every
part of the world who gathered in Rome for the celebration of the
Jubilee, "the Pastor is the first to take responsibility for and to
encourage the ecclesial community, both in the requirement of
communion and in the missionary outreach. Regarding the relativism
and subjectivism which mar so much of contemporary culture, Bishops
are called to defend and promote the doctrinal unity of their
faithful. Concerned for every situation in which the faith has been
lost or is unknown, they work with all their strength for
evangelization, preparing priests, religious and lay people for this
task and making the necessary resources available" [37].
On the same occasion, my
venerable predecessor recalled that "the Bishop, a successor of the
Apostles, is someone for whom Christ is everything: 'For to me to
live is Christ ...' (Phil 1:21). He must bear witness to this in all
his actions. The Second Vatican Council teaches: 'Bishops should
devote themselves to their apostolic office as witnesses of Christ
to all' (Decree Christus Dominus, 11)" [38].
Concerning episcopal
service, then, I take the opportunity to recall something I said
recently: "The Bishops are primarily responsible for building up the
Church as a family of God and a place of mutual help and
availability. To be able to carry out this mission, you received
with episcopal consecration three special offices: the munus docendi,
the munus sanctificandi and the munus regendi, which all together
constitute the munus pascendi. In particular, the aim of the munus
regendi is growth in ecclesial communion, that is, in building a
community in agreement and listening to the Apostles' teaching, the
breaking of bread, prayer and fellowship. Closely linked to the
offices of teaching and of sanctifying, that of governing the
munus regendi precisely constitutes for the Bishop an authentic
act of love for God and for one's neighbour, which is expressed in
pastoral charity" [39].
As in the rest of the world,
in China too the Church is governed by Bishops who, through
episcopal ordination conferred upon them by other validly ordained
Bishops, have received, together with the sanctifying office, the
offices of teaching and governing the people entrusted to them in
their respective particular Churches, with a power that is conferred
by God through the grace of the sacrament of Holy Orders. The
offices of teaching and governing "however, by their very nature can
be exercised only in hierarchical communion with the head and
members of the college" of Bishops [40].
In fact, as the Council went on to say, "a person is made a member
of the episcopal body in virtue of the sacramental consecration and
by hierarchical communion with the head and members of the college"
[41].
Currently, all the Bishops
of the Catholic Church in China are sons of the Chinese People.
Notwithstanding many grave difficulties, the Catholic Church in
China, by a particular grace of the Holy Spirit, has never been
deprived of the ministry of legitimate Pastors who have preserved
the apostolic succession intact. We must thank the Lord for this
constant presence, not without suffering, of Bishops who have
received episcopal ordination in conformity with Catholic tradition,
that is to say, in communion with the Bishop of Rome, Successor of
Peter, and at the hands of validly and legitimately ordained Bishops
in observance of the rite of the Catholic Church.
Some of them, not wishing to
be subjected to undue control exercised over the life of the Church,
and eager to maintain total fidelity to the Successor of Peter and
to Catholic doctrine, have felt themselves constrained to opt for
clandestine consecration. The clandestine condition is not a normal
feature of the Church's life, and history shows that Pastors and
faithful have recourse to it only amid suffering, in the desire to
maintain the integrity of their faith and to resist interference
from State agencies in matters pertaining intimately to the Church's
life. For this reason the Holy See hopes that these legitimate
Pastors may be recognized as such by governmental authorities for
civil effects too insofar as these are necessary and that all
the faithful may be able to express their faith freely in the social
context in which they live.
Other Pastors, however,
under the pressure of particular circumstances, have consented to
receive episcopal ordination without the pontifical mandate, but
have subsequently asked to be received into communion with the
Successor of Peter and with their other brothers in the episcopate.
The Pope, considering the sincerity of their sentiments and the
complexity of the situation, and taking into account the opinion of
neighbouring Bishops, by virtue of his proper responsibility as
universal Pastor of the Church, has granted them the full and
legitimate exercise of episcopal jurisdiction. This initiative of
the Pope resulted from knowledge of the particular circumstances of
their ordination and from his profound pastoral concern to favour
the reestablishment of full communion. Unfortunately, in most cases,
priests and the faithful have not been adequately informed that
their Bishop has been legitimized, and this has given rise to a
number of grave problems of conscience. What is more, some
legitimized Bishops have failed to provide any clear signs to prove
that they have been legitimized. For this reason it is
indispensable, for the spiritual good of the diocesan communities
concerned, that legitimation, once it has occurred, is brought into
the public domain at the earliest opportunity, and that the
legitimized Bishops provide unequivocal and increasing signs of full
communion with the Successor of Peter.
Finally, there are certain
Bishops a very small number of them who have been ordained
without the Pontifical mandate and who have not asked for or have
not yet obtained, the necessary legitimation. According to the
doctrine of the Catholic Church, they are to be considered
illegitimate, but validly ordained, as long as it is certain that
they have received ordination from validly ordained Bishops and that
the Catholic rite of episcopal ordination has been respected.
Therefore, although not in communion with the Pope, they exercise
their ministry validly in the administration of the sacraments, even
if they do so illegitimately. What great spiritual enrichment would
ensue for the Church in China if, the necessary conditions having
been established, these Pastors too were to enter into communion
with the Successor of Peter and with the entire Catholic episcopate!
Not only would their episcopal ministry be legitimized, there would
also be an enrichment of their communion with the priests and the
faithful who consider the Church in China part of the Catholic
Church, united with the Bishop of Rome and with all the other
particular Churches spread throughout the world.
In individual nations, all
the legitimate Bishops constitute an Episcopal Conference, governed
according to its own statutes, which by the norms of canon law must
be approved by the Apostolic See. Such an Episcopal Conference
expresses the fraternal communion of all the Bishops of a nation and
treats the doctrinal and pastoral questions that are significant for
the entire Catholic community of the country without, however,
interfering in the exercise of the ordinary and immediate power of
each Bishop in his own diocese. Moreover, every Episcopal Conference
maintains opportune and useful contacts with the civil authorities
of the place, partly in order to favour cooperation between the
Church and the State, but it is obvious that an Episcopal Conference
cannot be subjected to any civil authority in questions of faith and
of living according to the faith (fides et mores, sacramental life),
which are exclusively the competence of the Church.
In the light of the
principles expounded above, the present College of Catholic Bishops
of China [42]
cannot be recognized as an Episcopal Conference by the Apostolic
See: the "clandestine" Bishops, those not recognized by the
Government but in communion with the Pope, are not part of it; it
includes Bishops who are still illegitimate, and it is governed by
statutes that contain elements incompatible with Catholic doctrine.
Appointment of Bishops
9. As all of you know, one
of the most delicate problems in relations between the Holy See and
the authorities of your country is the question of episcopal
appointments. On the one hand, it is understandable that
governmental authorities are attentive to the choice of those who
will carry out the important role of leading and shepherding the
local Catholic communities, given the social implications which in
China as in the rest of the world this function has in the civil
sphere as well as the spiritual. On the other hand, the Holy See
follows the appointment of Bishops with special care since this
touches the very heart of the life of the Church, inasmuch as the
appointment of Bishops by the Pope is the guarantee of the unity of
the Church and of hierarchical communion. For this reason the
Code of Canon Law (cf. c. 1382) lays down grave sanctions both
for the Bishop who freely confers episcopal ordination without an
apostolic mandate and for the one who receives it: such an
ordination in fact inflicts a painful wound upon ecclesial communion
and constitutes a grave violation of canonical discipline.
The Pope, when he issues the
apostolic mandate for the ordination of a Bishop, exercises his
supreme spiritual authority: this authority and this intervention
remain within the strictly religious sphere. It is not, therefore, a
question of a political authority, unduly asserting itself in the
internal affairs of a State and offending against its sovereignty.
The appointment of Bishops
for a particular religious community is understood, also in
international documents, as a constitutive element of the full
exercise of the right to religious freedom [43].
The Holy See would desire to be completely free to appoint Bishops [44];
therefore, considering the recent particular developments of the
Church in China, I trust that an accord can be reached with the
Government so as to resolve certain questions regarding the choice
of candidates for the episcopate, the publication of the appointment
of Bishops, and the recognition concerning civil effects where
necessary of the new Bishops on the part of the civil authorities.
Finally, as to the choice of
candidates for the episcopate, while knowing your difficulties in
this regard, I would like to remind you that they should be worthy
priests, respected and loved by the faithful, models of life in the
faith, and that they should possess a certain experience in the
pastoral ministry, so that they are equipped to address the
burdensome responsibility of a Pastor of the Church [45].
Whenever it proves impossible within a diocese to find suitable
candidates to occupy the episcopal see, the cooperation of Bishops
in neighbouring dioceses can help to identify suitable candidates.
PART TWO
GUIDELINES FOR
PASTORAL LIFE
Sacraments, governance
of dioceses, parishes
10. In recent times
difficulties have emerged, linked to individual initiatives taken by
Pastors, priests and lay faithful, who, moved by generous pastoral
zeal, have not always respected the tasks or responsibilities of
others.
In this regard, the Second
Vatican Council reminds us that, if on the one hand individual
Bishops "as members of the episcopal college and legitimate
successors of the Apostles, by Christ's arrangement and decree [are]
bound to be solicitous for the entire Church", on the other hand
they "exercise their pastoral office over the portion of the People
of God assigned to them, not over other Churches nor over the Church
universal" [46].
Moreover, faced with certain
problems that have emerged in various diocesan communities during
recent years, I feel it incumbent upon me to recall the canonical
norm according to which every cleric must be incardinated in a
particular Church or in an Institute of consecrated life and must
exercise his own ministry in communion with the diocesan Bishop.
Only for good reasons may a cleric exercise his ministry in another
diocese, but always with the prior agreement of the two diocesan
Bishops, that is, the Ordinary of the particular Church in which he
is incardinated and the Ordinary of the particular Church for whose
service he is destined [47].
In not a few situations,
then, you have faced the problem of concelebration of the Eucharist.
In this regard, I remind you that this presupposes, as conditions,
profession of the same faith and hierarchical communion with the
Pope and with the universal Church. Therefore it is licit to
concelebrate with Bishops and with priests who are in communion with
the Pope, even if they are recognized by the civil authorities and
maintain a relationship with entities desired by the State and
extraneous to the structure of the Church, provided as was said
earlier (cf. section 7 above, paragraph 8) that this recognition
and this relationship do not entail the denial of unrenounceable
principles of the faith and of ecclesiastical communion.
The lay faithful too, who
are animated by a sincere love for Christ and for the Church, must
not hesitate to participate in the Eucharist celebrated by Bishops
and by priests who are in full communion with the Successor of Peter
and are recognized by the civil authorities. The same applies for
all the other sacraments.
Concerning Bishops whose
consecrations took place without the pontifical mandate yet
respecting the Catholic rite of episcopal ordination, the resulting
problems must always be resolved in the light of the principles of
Catholic doctrine. Their ordination as I have already said (cf.
section 8 above, paragraph 12) is illegitimate but valid, just as
priestly ordinations conferred by them are valid, and sacraments
administered by such Bishops and priests are likewise valid.
Therefore the faithful, taking this into account, where the
eucharistic celebration and the other sacraments are concerned,
must, within the limits of the possible, seek Bishops and priests
who are in communion with the Pope: nevertheless, where this cannot
be achieved without grave inconvenience, they may, for the sake of
their spiritual good, turn also to those who are not in communion
with the Pope.
I consider it opportune,
finally, to point out to you what canonical legislation provides in
order to help diocesan Bishops to carry out their respective
pastoral duty. Every diocesan Bishop is invited to make use of
indispensable instruments of communion and cooperation within the
diocesan Catholic community: the diocesan curia, the presbyteral
council, the college of consultors, the diocesan pastoral council
and the diocesan finance council. These agencies express communion,
they favour the sharing of common responsibilities and are of great
assistance to the Pastors, who can thus avail themselves of the
fraternal cooperation of priests, consecrated persons and lay
faithful.
The same is true of the
various councils that canon law provides for parishes: the parish
pastoral council and the parish finance council.
Both for dioceses and for
parishes, particular attention must be devoted to the Church's
temporal goods, moveable and immoveable, which must be legally
registered in the civil sphere in the name of the diocese or parish
and never in the name of individual persons (that is, the Bishop,
parish priest or a group of the faithful). Meanwhile, the
traditional pastoral and missionary guideline that can be neatly
summarized in the principle: "nihil sine Episcopo"; retains all its
validity.
From the analysis of the
problems outlined above, it emerges clearly that any real solution
will be rooted in the promotion of communion, which draws its vigour
and impetus, as from a source, from Christ, the icon of the Father's
love. Charity, which is always above everything (cf. 1 Cor 13:1-12),
will be the force and the criterion in pastoral work for the
construction of an ecclesial community capable of making the Risen
Christ present to modern man.
Ecclesiastical provinces
11. Numerous administrative
changes have taken place in the civil sphere during the last fifty
years. This has also involved various ecclesiastical
circumscriptions, which have been eliminated or regrouped or have
been modified in their territorial configuration on the basis of the
civil administrative circumscriptions. In this regard, I wish to
confirm that the Holy See is prepared to address the entire question
of the circumscriptions and ecclesiastical provinces in an open and
constructive dialogue with the Chinese Episcopate and where
opportune and helpful with governmental authorities.
Catholic communities
12. I am well aware that the
diocesan and parochial communities, spread over the vast Chinese
territory, demonstrate a particular liveliness of Christian life,
witness of faith and pastoral initiative. It is consoling for me to
note that, despite past and present difficulties, the Bishops,
priests, consecrated persons and lay faithful have maintained a
profound awareness of being living members of the universal Church,
in communion of faith and life with all the Catholic communities
throughout the world. They know in their hearts what it means to be
Catholic. And it is precisely from this Catholic heart that the
commitment must likewise issue forth to make manifest and effective,
both within individual communities and in relations between
different communities, that spirit of communion, understanding and
forgiveness which as was said earlier (cf. section 5 above,
paragraph 4, and section 6) is the visible seal of an authentic
Christian life. I am sure that the Spirit of Christ, just as he
helped the communities to keep the faith alive in time of
persecution, will today help all Catholics to grow in unity.
As I have already observed
(cf. section 2 above, paragraph 1, and section 4, paragraph 1),
members of Catholic communities in your country especially
Bishops, priests and consecrated persons are unfortunately not yet
allowed to live and to express fully and visibly certain aspects of
their belonging to the Church and their hierarchical communion with
the Pope, since free contact with the Holy See and with other
Catholic communities in various countries is ordinarily impeded. It
is true that in recent years the Church has enjoyed greater
religious freedom than in the past. Nevertheless it cannot be denied
that grave limitations remain that touch the heart of the faith and
that, to a certain degree, suffocate pastoral activity. In this
regard I renew my earnest wish (cf. section 4 above, paragraphs 2,
3, 4) that in the course of a respectful and open dialogue between
the Holy See and the Chinese Bishops on the one hand, and the
governmental authorities on the other, the difficulties mentioned
may be overcome and thus a fruitful understanding may be reached
that will prove beneficial to the Catholic community and to social
cohesion.
Priests
13. I would now like to
address a special reflection and an invitation to priests
especially those ordained in recent years who have undertaken the
path of the pastoral ministry with such generosity. It seems to me
that the current ecclesial and socio-political situation renders
ever more urgent the need to draw light and strength from the
well-springs of priestly spirituality, which are God's love, the
unconditional following of Christ, passion for proclamation of the
Gospel, faithfulness to the Church and generous service of neighbour
[48].
How can I fail to recall, in this regard, as an encouragement for
all, the shining examples of Bishops and priests who, in the
difficult years of the recent past, have testified to an unfailing
love for the Church, even by the gift of their own lives for her and
for Christ?
My dear priests! You who
bear "the burden of the day and the scorching heat" (Mt 20:12), who
have put your hand to the plough and do not look back (cf. Lk 9:62):
think of those places where the faithful are waiting anxiously for a
priest and where for many years, feeling the lack of a priest, they
have not ceased to pray for one to arrive. I know that among you
there are confrθres who have had to deal with difficult times and
situations, adopting positions that cannot always be condoned from
an ecclesial point of view and who, despite everything, want to
return to full communion with the Church. In the spirit of that
profound reconciliation to which my venerable predecessor repeatedly
invited the Church in China [49],
I turn now to the Bishops who are in communion with the Successor of
Peter, so that with a paternal spirit they may evaluate these
questions case by case and give a just response to that desire,
having recourse if necessary to the Apostolic See. And, as a
sign of this desired reconciliation, I think that there is no
gesture more significant than that of renewing as a community on
the occasion of the priestly day of Holy Thursday, as happens in the
universal Church, or on another occasion that might be considered
more opportune the profession of faith, as a witness to the full
communion attained, for the edification of the Holy People of God
entrusted to your pastoral care, and to the praise of the Most Holy
Trinity.
Furthermore, I realize that
in China too, as in the rest of the Church, the need for an adequate
ongoing formation of the clergy is emerging. Hence the invitation,
addressed to you Bishops as leaders of ecclesial communities, to
think especially of the young clergy who are increasingly subject to
new pastoral challenges, linked to the demands of the task of
evangelizing a society as complex as present-day Chinese society.
Pope John Paul II reminded us of this: ongoing formation of priests
"is an intrinsic requirement of the gift and sacramental ministry
received; and it proves necessary in every age. It is particularly
urgent today, not only because of rapid changes in the social and
cultural conditions of individ- uals and peoples among whom priestly
ministry is exercised, but also because of that 'new evangelization'
which constitutes the essential and pressing task of the Church at
the end of the second millennium" [50].
Vocations and religious
formation
14. During the last fifty
years, the Church in China has never lacked an abundant flowering of
vocations to the priesthood and to consecrated life. For this we
must thank the Lord, because it is a sign of vitality and a reason
for hope. Moreover, in the course of the years, many indigenous
religious congregations have emerged: Bishops and priests know from
experience what an indispensable contribution women religious make
to catechesis and to parish life in all its forms; moreover, care
for the most needy, offered in cooperation with the local civil
authorities, is an expression of that charity and service of
neighbour that are the most credible witness of the power and
vitality of the Gospel of Jesus.
I am aware, however, that
this flowering is accompanied, today, by not a few difficulties. The
need therefore emerges both for more careful vocational discernment
on the part of Church leaders, and for more in-depth education and
instruction of aspirants to the priesthood and religious life.
Notwithstanding the precariousness of the means available, for the
future of the Church in China it will be necessary to take steps to
ensure, on the one hand, particular attention in the care of
vocations and, on the other hand, a more solid formation with regard
to the human, spiritual, philosophical-theological and pastoral
aspects, to be carried out in seminaries and religious institutes.
In this regard, the
formation for celibacy of candidates for the priesthood deserves
particular mention. It is important that they learn to live and to
esteem celibacy as a precious gift from God and as an eminently
eschatological sign which bears witness to an undivided love for God
and for his people, and configures the priest to Jesus Christ, Head
and Bridegroom of the Church. This gift, in fact, in an outstanding
way "expresses the priest's service to the Church in and with the
Lord" [51]
and has a prophetic value for today's world.
As for the religious
vocation, in the present context of the Church in China it is
necessary that its two dimensions be seen ever more clearly: namely,
on the one hand, the witness of the charism of total consecration to
Christ through the vows of chastity, poverty and obedience, and on
the other hand, the response to the demand to proclaim the Gospel in
the socio- historical circumstances of the country today.
The Lay Faithful and
the Family
15. In the most difficult
periods of the recent history of the Catholic Church in China, the
lay faithful, both as individuals and families and as members of
spiritual and apostolic movements, have shown total fidelity to the
Gospel, even paying a personal price for their faithfulness to
Christ. My dear lay people, you are called, today too, to incarnate
the Gospel in your lives and to bear witness to it by means of
generous and effective service for the good of the people and for
the development of the country: and you will accomplish this mission
by living as honest citizens and by operating as active and
responsible co-workers in spreading the word of God to those around
you, in the country or in the city. You who in recent times have
been courageous witnesses of the faith, must remain the hope of the
Church for the future! This demands from you an ever more engaged
participation in all areas of Church life, in communion with your
respective Pastors.
Since the future of humanity
passes by way of the family, I consider it indispensable and urgent
that lay people should promote family values and safeguard the needs
of the family. Lay people, whose faith enables them to know God's
marvellous design for the family, have an added reason to assume
this concrete and demanding task: the family in fact "is the normal
place where the young grow to personal and social maturity. It is
also the bearer of the heritage of humanity itself, because through
the family, life is passed on from generation to generation. The
family occupies a very important place in Asian cultures; and, as
the Synod Fathers noted, family values like filial respect, love and
care for the aged and the sick, love of children and harmony are
held in high esteem in all Asian cultures and religious traditions"
[52].
The above-mentioned values
form part of the relevant Chinese cultural context, but also in your
land there is no lack of forces that influence the family negatively
in various ways. Therefore the Church which is in China, aware that
the good of society and her own good are profoundly linked to the
good of the family [53],
must have a keener and more urgent sense of her mission to proclaim
to all people God's plan for marriage and the family, ensuring the
full vitality of each [54].
Christian initiation
of adults
16. The recent history of
the Catholic Church in China has seen a large number of adults
coming to the faith, thanks partly to the witness of the local
Christian community. You, Pastors, are called to devote particular
care to their Christian initiation via an appropriate and serious
period of catechumenate aimed at helping them and preparing them to
lead the life of Jesus' disciples.
In this regard, I would
mention that evangelization is never purely intellectual
communication, but rather includes experience of life, purification
and transformation of the whole of existence, and a journey in
communion. Only in this way is a proper relationship established
between thought and life.
Looking then to the past, it
is unfortunately the case that many adults have not always been
sufficiently initiated into the complete truth of Christian life and
have not even known the richness of the renewal brought by the
Second Vatican Council. It therefore seems necessary and urgent to
offer them a solid and thorough Christian formation, in the shape of
a post-baptismal catechumenate [55].
The missionary
vocation
17. The Church, always and
everywhere missionary, is called to proclaim and to bear witness to
the Gospel. The Church in China must also sense in her heart the
missionary ardour of her Founder and Teacher.
Addressing young pilgrims on
the Mount of the Beatitudes in the Holy Year 2000, John Paul II
said: "At the moment of his Ascension, Jesus gave his disciples a
mission and this reassurance: 'All power in heaven and on earth has
been given to me. Go, therefore, and make disciples of all nations
... and behold, I am with you always, until the end of the age' (Mt
28:18-20). For two-thousand years Christ's followers have carried
out this mission. Now, at the dawn of the third millennium, it is
your turn. It is your turn to go out into the world to preach the
message of the Ten Commandments and the Beatitudes. When God speaks,
he speaks of things which have the greatest importance for each
person, for the people of the twenty-first century no less than
those of the first century. The Ten Commandments and the Beatitudes
speak of truth and goodness, of grace and freedom: of all that is
necessary to enter into Christ's Kingdom" [56].
Now it is your turn, Chinese
disciples of the Lord, to be courageous apostles of that Kingdom. I
am sure that your response will be most generous.
CONCLUSION
Revocation of faculties
and of pastoral directives
18. Considering in the first
place some positive developments of the situation of the Church in
China, and in the second place the increased opportunities and
greater ease in communication, and finally the requests sent to Rome
by various Bishops and priests, I hereby revoke all the faculties
previously granted in order to address particular pastoral
necessities that emerged in truly difficult times.
Let the same be applied to
all directives of a pastoral nature, past and recent. The doctrinal
principles that inspired them now find a new application in the
directives contained herein.
A day of prayer for
the Church in China
19. Dear Pastors and all the
faithful, the date 24 May could in the future become an occasion for
the Catholics of the whole world to be united in prayer with the
Church which is in China. This day is dedicated to the liturgical
memorial of Our Lady, Help of Christians, who is venerated with
great devotion at the Marian Shrine of Sheshan in Shanghai.
I would like that date to be
kept by you as a day of prayer for the Church in China. I encourage
you to celebrate it by renewing your communion of faith in Jesus our
Lord and of faithfulness to the Pope, and by praying that the unity
among you may become ever deeper and more visible. I remind you,
moreover, of the commandment that Jesus gave us, to love our enemies
and to pray for those who persecute us, as well as the invitation of
the Apostle Saint Paul: "First of all, then, I urge that
supplications, prayers, intercessions, and thanksgivings be made for
all men, for kings and all who are in high positions, that we may
lead a quiet and peaceable life, godly and respectful in every way.
This is good, and it is acceptable in the sight of God our Saviour,
who desires all men to be saved and to come to the knowledge of the
truth" (1 Tim 2:1-4).
On that same day, the
Catholics of the whole world in particular those who are of
Chinese origin will demonstrate their fraternal solidarity and
solicitude for you, asking the Lord of history for the gift of
perseverance in witness, in the certainty that your sufferings past
and present for the Holy Name of Jesus and your intrepid loyalty to
his Vicar on earth will be rewarded, even if at times everything can
seem a failure.
Farewell
20. At the conclusion of
this Letter I pray that you, dear Pastors of the Catholic Church
which is in China, priests, consecrated persons and lay faithful,
may "rejoice, though now for a little while you may have to suffer
various trials, so that the genuineness of your faith, more precious
than gold which though perishable is tested by fire, may redound to
praise and glory and honour at the revelation of Jesus Christ" (1
Pet 1:6-7).
May Mary Most Holy, Mother
of the Church and Queen of China, who at the hour of the Cross
patiently awaited the morning of the Resurrection in the silence of
hope, accompany you with maternal solicitude and intercede for all
of you, together with Saint Joseph and the countless Holy Martyrs of
China.
I assure you of my constant
prayers and, with affectionate remembrance of the elderly, the sick,
the children and young people of your noble Nation, I bless you from
my heart.
Given in Rome, at Saint
Peter's, on 27 May, the Solemnity of Pentecost, in the year 2007,
the third of my Pontificate.
BENEDICTUS PP. XVI
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