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he unity of the Church in China and its independence from political power, i.e. respect for religious freedom so that the Church can carry out her mission of evangelization. This is the main concern of the "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," published today. From this main concern stem the search for "dialogue" with the government, the denial of any role or legitimacy of the Patriotic Association, the idea of a necessary "normality" of the Chinese Church, with the invitation to bishops and faithful to overcome divisions and to display their faith publicly and the abolition of the extraordinary norms conceded to date to the Church in China.
Announced months ago and awaited by the Chinese government itself -- which received a copy some ten days ago -- the Letter -- 54 pages in the English version -- also had two Chinese versions -- traditional and simplified -- and should also be the document with which the Chinese section of the Holy See's internet site will be inaugurated.
Letter speaks of the "Church in China" and not of "official" and "underground" Church
Being above all concerned with the unity of the Church, Benedict XVI does not use the expressions "official Church" and "underground Church", but speaks only of the "Church in China," which he praises, from the letter's outset, for her "faithfulness" and recalls her "grave sufferings." And even if "it is true that in recent years the Church has enjoyed greater religious freedom than in the past" (no. 12), "grave limitations remain" and the word "persecution" is also used.
The document is divided in two parts: the first is dedicated to the Church's situation, the second to pastoral problems. The Letter begins with respectful words of appreciation for what China is doing. It speaks of "significant goals of socio-economic progress" and of "far-sighted planning." Referring then to his "sincere admiration and sentiments of friendship" for the Chinese People, the Pope expressed the hope "that concrete forms of communication and cooperation between the Holy See and the People's Republic of China may soon be established (no. 4)." "I realize," he adds, "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" (no. 4).
The Church does not wish to change the structure of the State
Thus addressing himself to the government of Beijing, Benedict XVI writes of the burdensome "situation of misunderstandings and incomprehension" which serves the interests of neither side, quotes the Council on the political community and the Church being autonomous and independent of each other in their own fields, and reassures Beijing on a particularly sensitive issue: "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." And, further on, he states that the Pope is not "a political authority, unduly asserting itself in the internal affairs of a State and offending against its sovereignty (no. 9)" and, in dealing with the question of relations between Church and State, recalls the well-known "give to Caesar...".
If here, and again further on, the Letter deals with one of the two proclaimed impasses of relations with Bejing-- that of external "interference" in Chinese affairs -- there is no mention of the other issue that Beijing says is crucial, that of relations with Taiwan, which, for Beijing, must be severed. A blank spot filled by a note from the Holy See Press Office, entitled "Certain Highlights", which states that "as has been said in other circumstances, if an agreement is reached with the Government, the transfer to Beijing of the Holy See's nunciature can take place at any time."
In short, "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" (no. 4).
Communion of bishops with the Pope: indispensable
This is the context in which Benedict XVI addresses the question of bishop appointments. The Pope explains that the unity of the episcopate, of which "the Roman Pontiff, as the Successor of Peter, is the perpetual and visible source and foundation (no. 5)'', is a central and inalienable aspect of the life, thought and essence of the Catholic Church. It is "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. 5).
If the explanation is valid for civil and religious authorities, it assumes a special meaning in a country which sees bishops who are recognized by the government and others who are not, imprisoned or free, with all the consequences that this has on the community of the faithful, creating at times profound contrasts. It is to them that the first affirmation is dedicated: "authentic communion is not expressed without arduous efforts at reconciliation." Recalling that "my venerable predecessor on several occasions addressed to you an urgent invitation to pardon and reconciliation, "my ardent desire is," he goes on to say, "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" (no. 6).
Naturally, the appeal to unity cannot ignore those who are responsible for the rupture of unity, i.e. the state organs that "watch over" religions and those who make this their raison d'etre, i.e. the Patriotic Association. Of the first, the Letter refers to "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" (no. 7).
(From AsiaNews)