4 things to know about Pope Francis on his 86th birthday

Temuco, Chile, Jan 17, 2018 / 07:08 am (CNA/EWTN News).- On Tuesday, Pope Francis celebrated Mass in Chile’s largely indigenous Araucania region, long divided by violent conflict. He stressed the importance of unity, which he said cannot be achieved through violence or forced uniformity.

Pointing to Jesus’ prayer that “they may all be one” at the end of John’s Gospel, Pope Francis noted that it is at this “crucial moment” before his death that Jesus “stops to plea for unity.”

“In his heart, he knows that one of the greatest threats for his disciples and for all mankind will be division and confrontation, the oppression of some by others,” he said, and urged those present to take Jesus’ words in the prayer to heart.

We must “enter with him into this garden of sorrows with those sorrows of our own, and to ask the Father, with Jesus, that we too may be one,” Francis said, and prayed that “confrontation and division never gain the upper hand among us.”

Pope Francis spoke during his Jan. 17 Mass in Chile’s Araucania region in Temuco, which for years has been torn apart by violent conflict surrounding the plight of the area’s Mapuche people, an indigenous group present largely in south-central Chile and southwestern Argentina.

He traveled to the region as part of his Jan. 15-18 visit to Chile, after which he will make an official visit to Peru from Jan. 18-21.

The largest indigenous group in Chile, the Mapuche resisted Spanish conquest during colonial times by using guerrilla warfare tactics to evade soldiers and maintain control of their land.

They continued to resist after Chilean independence in 1818, however, in the 1860s the military gained control, and the majority of their land was given over to members of the military and incoming immigrants.  

Despite the launch of some initiatives aimed at restoring parts of their land and the creation of scholarships for Mapuche students, the Mapuche live in one of the poorest areas of Chile and claim to be mistreated by authorities.

Some of the Mapuche have in recent years adopted violent means of protest, and have bombed trucks and land of non-Mapuche people they say are illegally inhabiting the area.

They have also set fire to churches, burning more than two dozen in 2016 and 2017, according to the Chilean prosecutor’s office. Just last Friday three more churches were firebombed in the Chilean capital Santiago in protest of the Pope’s visit.

No one has claimed responsibility for the attacks, and authorities are unsure whether Mapuche activists are to blame, however, leaflets criticizing the upcoming visit of Francis and calling for a “free” Mapuche nation were dropped at the scene.

The field attached to the Maquehue Airport, where Pope Francis landed and celebrated Mass, had once been used as a detention center where many indigenous peoples were tortured during Chile’s military government under Augusto Pinochet.

In the lead up to the Pope’s trip, a number of the Mapuche had protested the use of the airport for the papal Mass given the serious human rights violations that took place there, arguing that the land belongs to them and not the government. Two more attacks on churches took place shortly before the Pope’s arrival to Temuco, however, no one has claimed responsibility for these either.

In his homily, Pope Francis recognized that in the past, the airport had been the site of “grave violations of human rights,” and said he was offering the Mass for “all those who suffered and died, and for those who daily bear the burden of those many injustices.” He paused in a moment of silence for all who died.

“The sacrifice of Jesus on the cross bears all the sin and pain of our peoples, in order to redeem it,” he said, and pointed to the day’s Gospel reading from John, in which Jesus prays for the unity of his disciples.

Unity is a gift which must be “persistently sought” for the good of all, and for future generations, he said, but cautioned against what he named as two temptations that can “poison the roots” of this unity.

First, Francis warned against the temptation to confuse unity with uniformity, saying “Jesus does not ask his Father that all may be equal, identical, for unity is not meant to neutralize or silence differences.”

“Unity can never be a stifling uniformity imposed by the powerful, or a segregation that does not value the goodness of others,” he said. Rather, the unity that Jesus refers to is a “reconciled diversity” which recognizes the value of the individual contribution of each tradition and culture.

This unity “will not allow personal or community wrongs to be perpetrated in its name,” the Pope said, adding that “we need the riches that each people has to offer, and we must abandon the notion that there are higher or lower cultures.”

It also requires both listening to and esteeming one another, which in turn builds solidarity. And solidarity, he said, is the most effective weapon against “the deforestation of hope.”

He also warned against the temptation to obtain unity with the use of violence, and cautioned against two forms of violence which he said stifle the growth of unity and reconciliation rather than encouraging them.

The first, he said, are the “elegant agreements that will never be put into practice.” They consist of nice words and detailed plans, and while these are needed, they end up “erasing with the elbow what was written by the hand” when they go unimplemented, he said, explaining that this is a form of violence “because it frustrates hope.”

Second are the actual acts that take place, he said, insisting that “a culture of mutual esteem may not be based on acts of violence and destruction that end up taking human lives.”

“You cannot assert yourself by destroying others, because this only leads to more violence and division,” he said. “Violence begets violence, destruction increases fragmentation and separation. Violence eventually makes a most just cause into a lie.”

Rather than using these two avenues, which are “the lava of a volcano that wipes out and burns everything in its path,” the Pope urged attendees to pursue a path of “active non-violence” as a political style, and told them to never tire of promoting true and peaceful dialogue for the sake of unity.

After Mass, Pope Francis will head to the mother house for the Sisters of the Holy Cross order, where he will each lunch with around 11 people, eight of whom will be Mapuche.

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Vatican City, May 17, 2018 / 12:20 pm (CNA/EWTN News).- Two Vatican offices called Thursday for the development of new forms of economy and finance with  regulations directed to the common good and respect for human dignity.

“It is especially necessary to provide an ethical reflection on certain aspects of financial transactions which, when operating without the necessary anthropological and moral foundations, have not only produced manifest abuses and injustice, but also demonstrated a capacity to create systemic and worldwide economic crisis,” read Oeconomicae et pecuniariae quaestiones, (Economic and financial issues), a document of the Congregation for the Doctrine of the Faith and of the Dicastery for Promoting Integral Human Development presented May 17.

The document, signed Jan. 6, presents considerations for an ethical discernment of economics and finances, and argues that profit should not be an end in itself, but must be pursued with the goal of achieving greater solidarity and a more equitable distribution of wealth.

It presents fundamental considerations, such as the need for ethics for the economy to function correctly, and treats at length of specific ethical issues in financial and economic markets.

It was presented during a press conference by Archbishop Luis Ladaria, prefect of the Congregation for the Doctrine of the Faith, and Cardinal Peter Turkson, prefect of the Dicastery for Promoting Integral Human Development.

Sitting alongside the prefects were professors Leonardo Becchetti from Rome’s Tor Vergata University and Lorenzo Caprio, from the Catholic University of Milan.

Archbishop Ladaria said the aim of the document is to provide a correct anthropological vision for the current market, since “the common good has disappeared” from many areas of economics and finance.

According to Becchetti, the document also identifies a major problem in the global economy: “we have a growing global wealth, which is a good thing, but we have a huge problem of distribution.”

“Regulation is key” to bringing more balance, he said, citing the need to be attentive to a growing dependence on technology while also ensuring people have work. The main problem, he said, “is fiscal,” and he stressed the need to give attention to areas with fewer resources.

The document frequently cites Pope Francis and Benedict XVI, but also includes citations from Pius XI, the Second Vatican Council, and the subsequent magisterium.

Oeconomicae et pecuniariae quaestiones cites the growing influence of financial markets, saying there is a need for “appropriate regulation of the dynamics of the markets and, on the other hand, a clear ethical foundation that assures a well-being realized through the quality of human relationships; rather than merely economic mechanisms, which by themselves cannot attain it.”

The recent global financial crisis, the text read, is an invitation to “develop a new economy, more attentive to ethical principles, and a new regulation of financial activities that would neutralize predatory and speculative tendencies and acknowledge the value of the actual economy. ”

What is at stake is the well-being of men and women throughout the planet who risk being excluded and marginalized from true well-being, while a small minority, “indifferent to the condition of the majority, exploits and reserves for itself substantial resources and wealth.”

The document said the time has come to begin recovering “what is authentically human,” and to expand minds and hearts to they recognize what is both true and good, “without which no social, political and economic system could avoid bankruptcy, failure, and, in the long term, collapse.”

Competent and responsible authorities, the text read, have the duty “to develop new forms of economy and of finance, with rules and regulations directed towards the enlargement of the common good and respect for human dignity along the lines indicated by the social teachings of the Church.”

The text flagged erroneous and misguided approaches to the economic and financial markets such as consumerism, materialism, and an over-emphasis on profit, citing them as mentalities which endanger the common good and increase inequalities throughout the world.

“Our contemporary age has shown itself to have a limited vision of the human person, as the person is understood individualistically and predominantly as a consumer, whose profit consists above all in the optimization of his or her monetary income. The human person, however, actually possesses a uniquely relational nature and has a sense for the perennial search for gains and well-being that may be more comprehensive, and not reducible either to a logic of consumption or to the economic aspects of life.”

“No profit is in fact legitimate when it falls short of the objective of the integral promotion of the human person, the universal destination of goods, and the preferential option for the poor,” the text said, stressing that a legitimate economic system “thrives not merely through the quantitative development of exchange but rather by its capacity to promote the development of the entire person and of every person.”

On this basis, the document urged that universities and business schools provide as a foundation an education by which students will “understand economics and finance in the light of a vision of the totality of the human person”, avoiding “a reductionism that sees only some dimensions of the person.”

Well-being has to be measured by more than just Gross Domestic Product but must also take into account safety and security and “the quality of human relationships and of work. Profit should be pursued but not ‘at any cost’, nor as a totalizing objective for economic action.”

Profit and solidarity “are no longer antagonists,” the document said. However, “where egoism and vested interests prevail, it is difficult for the human person to to grasp the fruitful interchange between profit and gift, as sin tends to tarnish and rupture this relationship.”

“It is impossible to ignore the fact that the financial industry, because of its pervasiveness … is a place where selfishness and the abuse of power have an enormous potential to harm the community.”

The documented lamented that “Capital annuity can trap and supplant the income from work, which is often confined to the margins of the principal interests of the economic system. Consequently, work itself, together with its dignity, is increasingly at risk of losing its value as a ‘good’ for the human person and becoming merely a means of exchange within asymmetrical social relations.”

It pointed out an inversion between means and ends, in which work has become an instrument, and money an end.

Oeconomicae et pecuniariae quaestiones said that credit has an “irreplaceable social function,” but that “applying excessively high interest rates, really beyond the range of the borrowers of funds, represents a transaction not only ethically illegitimate, but also harmful to the health of the economic system. As always, such practices, along with usurious activities, have been recognized by human conscience as iniquitous and by the economic system as contrary to its good functioning.”

Instead, financial activities are called to serve the real economy, “to create value with morally licit means, and to favour a dispersion of capital for the purpose of producing a principled circulation of wealth.”

“What is morally unacceptable is not simply to profit, but rather to avail oneself of an inequality for one’s own advantage, in order to create enormous profits that are damaging to others; or to exploit one’s dominant position in order to profit by unjustly disadvantaging others, or to make oneself rich through harming and disrupting the collective common good.”

The text then highlights the need for greater communion, collaboration, and solidarity in the market, and offers suggestions for ways in which these can be implemented.

In a healthy market “it is easier to respect and promote the dignity of the human person and the common good,” the Vatican offices wrote.

The experience of recent decades has demonstrated the need for both ethics and regulation, the document states.

With an increased globalization of financial markets, the system “requires a stable, clear and effective coordination among various national regulatory authorities,” allowing them to share binding decisions when necessary, especially when it comes to threats against the common good.

“Where massive deregulation is practiced, the evident result is a regulatory and institutional vacuum that creates space not only for moral risk and embezzlement, but also for the rise of the irrational exuberance of the markets, followed first by speculative bubbles, and then by sudden, destructive collapse, and systemic crises,” Oeconomicae et pecuniariae quaestiones states.

The text condemned the tendency of business managers to establish policies which aim “not at increasing the economic health of the companies that they serve, but at the mere profits of the shareholders, damaging therefore the legitimate interests of those who are bearing all of the work and service benefiting the same company, as well as the consumers and the various local communities (stakeholders).”

The document suggested that ethical committees be established in banks to support the administration, and to help cushion them from the impact of losses.

The text then pointed to financial instruments such as derivatives and credit default swaps, which going  unchecked, can lead to “unacceptable” consequences from an ethical point of view, essentially gambling with a person’s future.

Use of offshore accounts as tax havens was also condemned, though it was noted that tax systems throughout the world are not always equal, which can damage weaker parties in favor of wealthier ones.

Despite the fact that more nations are cracking down on offshore accounts, penalties have not been enforced and norms have either not been applied or they have not proved effective due to the political powers pulling the strings.

All of these problems are “not only the work of an entity that operates out of our control,” but are “in the sphere of our responsibilities.”

Oeconomicae et pecuniariae quaestiones states that it is “therefore quite evident how important a critical and responsible exercise of consumption and savings actually is.”

As an example, the text said shopping is a daily task by which we can choose to avoid purchasing products produced by chains which violate “the most elementary human rights,” such as sweat-shops.

“Through the gesture, apparently banal, of consumption, we actually express an ethics and are called to take a stand in front of what is good or bad for the actual human person.”

Likewise, persons are called to direct their savings to “those enterprises that operate with clear criteria inspired by an ethics respectful of the entire human person, and of every particular person, within the horizon of social responsibility.”

“Each one is called to cultivate procedures of producing wealth that may be consistent with our relational nature and tend towards an integral development of the human person.”

The document concludes with a call to hope in light of the challenges of the economy, saying, “every one of us can do so much, especially if one does not remain alone.”

“Today as never before we are all called, as sentinels, to watch over genuine life and to make ourselves catalysts of a new social behavior, shaping our actions to the search for the common good, and establishing it on the sound principles of solidarity and subsidiarity.”

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Archbishop Paul Gallagher, the Vatican’s secretary for relations with states. / Daniel Ibáñez/CNA.

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