Hong Kong bishop: Evangelization in China shouldn’t have ‘agenda of turning them into Catholics’

Vatican City, Sep 9, 2017 / 08:00 am (CNA/EWTN News).- The Holy See has release a new “motu proprio” from Pope Francis outlining a shift in the responsibility of local bishops and the Apostolic See for the revision and approval of liturgical texts.

Dated Sept. 3, the document is titled “Magnum Principium,” meaning “The great principle,” and deals explicitly with two specific changes to Canon 838 of the Code of Canon Law, which addresses the authority of the Apostolic See and national episcopal conferences in preparing liturgical texts in vernacular languages.

The document was published Sept. 9, in the middle of Pope Francis’ six-day trip to Colombia.

Specifically, changes were introduced were to paragraphs 2 and 3 of Canon 838.

Canon 838, 2 has until now stated that: “It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books and review their translations in vernacular languages, and exercise vigilance that liturgical regulations are observed faithfully everywhere.”

However, with Francis’ motu proprio, the text has been changed to read: “It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognize adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.”

Similarly, 838, 3 previously read: “It pertains to the conferences of bishops to prepare and publish, after the prior review of the Holy See, translations of liturgical books in vernacular languages, adapted appropriately within the limits defined in the liturgical books themselves.”

The text will now read: “It pertains to the episcopal conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitably accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.”

The changes apportion a greater portion of responsibility for the preparation and approval of liturgical translations to episcopal conferences, rather than the Vatican’s Congregation for Divine Worship and the Sacraments.

Additionally, Pope Francis noted that after the Second Vatican Council, the Church was acutely aware of “the attendant sacrifice involved in the partial loss of liturgical Latin, which had been in use throughout the world over the course of centuries.”

However, “it willingly opened the door” so that vernacular liturgical translations, “as part of the rites themselves, might become the voice of the Church celebrating the divine mysteries along with the Latin language.”

In light of the various views expressed by Council Fathers at the time, the Church, he said, was also aware of the challenges the task would present.

“On the one hand it was necessary to unite the good of the faithful of a given time and culture and their right to a conscious and active participation in liturgical celebrations with the substantial unity of the Roman Rite,” he said.

Yet on the other hand, “the vernacular languages themselves, often only in a progressive manner, would be able to become liturgical languages, standing out in a not dissimilar way to liturgical Latin for their elegance of style and the profundity of their concepts with the aim of nourishing the faith.”

Pope Francis expressed that “general guidelines” regarding the use of the vernacular “must be followed by Liturgical Commissions as the most suitable instruments so that, across the great variety of languages, the liturgical community can arrive at an expressive style suitable and appropriate to the individual parts, maintaining integrity and accurate faithfulness especially in translating some texts of major importance in each liturgical book.”

The primary goal of translating liturgical texts and biblical texts for the liturgy, he said, is to “announce the word of salvation to the faithful in obedience to the faith and to express the prayer of the Church to the Lord.”

Because of this, “it is necessary to communicate to a given people using its own language all that the Church intended to communicate to other people through the Latin language.”

Francis stressed that while fidelity “cannot always be judged by individual words but must be sought in the context of the whole communicative act and according to its literary genre,” there are particular terms which “must also be considered in the context of the entire Catholic faith because each translation of texts must be congruent with sound doctrine.”

Given the weight of the task, the Pope said it’s no surprise that certain problems have arisen between episcopal conferences and the Apostolic See along the way.

In order for decisions about the use of the vernacular language to be of use and value in the future, then, “a vigilant and creative collaboration full of reciprocal trust” between the Apostolic See and bishops conferences is “absolutely necessary.”

Because of this, “in order that the renewal of the whole liturgical life might continue,” Francis said ‘it seemed opportune that some principles handed on since the time of the Council should be more clearly reaffirmed and put into practice.”

Apt attention ought to be paid to the “benefit and good of the faithful,” while at the same time ensuring that the “right and duty” of episcopal conferences is not forgotten, since it is their task to “ensure and establish that, while the character of each language is safeguarded, the sense of the original text is fully and faithfully rendered and that even after adaptations the translated liturgical books always illuminate the unity of the Roman Rite.”

In order to make collaboration between the Apostolic See and bishops conferences “easier and more fruitful,” and after having listened to advice from a commission of bishops and experts he established to study the issue, the Pope said he wished to make the “canonical discipline” already in force in canon 838 more clear.

Namely, Francis said he wanted the changes to be more directly in line with paragraphs 36, 40 and 63 of the Second Vatican Council Constitution on Sacred Liturgy “Sacrosanctum Concilium” and the provisions of point nine of Paul VI’s 1964 Motu Proprio “Sacram Liturgiam.” so that “the competency of the Apostolic See surrounding the translation of liturgical books and the more radical adaptations established and approved by Episcopal Conferences be made clearer, among which can also be numbered eventual new texts to be inserted into these books.”

All changes will go into effect on Oct. 1 of this year.

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Vatican City, May 7, 2019 / 02:45 pm (CNA).- Pope Francis said Tuesday that the Vatican commission exploring the possibility of female deacons continues its study, but does not have any consensus that would lead soon to a plan of action.

“For the female diaconate, there is a way to imagine it with a different view from the male diaconate,” Pope Francis said May 7 during an in-flight press conference returning from North Macedonia and Bulgaria.

“Fundamentally, there is no certainty that it was an ordination with the same form, in the same purpose as male ordination. Some say there is doubt, let’s go ahead and study,” the pope said.

Much of the Pope Francis’ May 5-7 visit to Bulgaria and North Macedonia was dedicated to ecumenical dialogue with Orthodox Christinity. Among the differences from Catholicism, the Bulgarian Orthodox Church has female deaconesses.

The diaconate, as part of the Church’s sacrament of Holy Orders, is currently only open to men. Pope Francis appointed a commission in 2016 to examine the possibility of women serving in some diaconal role, with or without the sacrament of ordination.

During the in-flight press conference, Pope Francis revealed that some in the Vatican commission have concluded that historically the female diaconate was different from the role of male deacons, namely without sacramental ordination.

“For example, the formulas of female deacon ‘ordination’ found until now, according to the commission, are not the same for the ordination of a male deacon and are more similar to what today would be the abbatial blessing of an abbess,” he said.

Pope Francis said that others in the commission hold that there was  “a female deacon formula,” but it is not clear whether it was a sacramental ordination or not.

The pope went on to explain that in the past female deacons assisted with the liturgy, for example, with the full-immersion baptisms of women or to serve as an aid to the bishop in determining the authenticity of domestic abuse with matrimonial disputes.

Archbishop Luis Ladaria, Prefect of the Congregation for the Doctrine of the Faith, was appointed president of the study commission on the project, consisting of 12 members – 6 men and 6 women.

These comments by Pope Francis’ on female deacons are very similar as to what he said in 2016 on the subject.

A 2002 document published by the International Theological Commission concluded that female deacons in the early Church had not been equivalent to male deacons, and had “no liturgical function,” nor a sacramental one. It also maintained that even in the fourth century “the way of life of deaconesses was very similar to that of nuns.”

During the press conference, Pope Francis also spoke about the cause for sainthood for Croatian Cardinal Aloysius Stepinac, Archbishop of Zagreb from 1937-1960.

Pope Francis told reporters that there are “unclear historical points” on Stepinac’s canonization.

“This is a historical case: the canonization of Stepinac. He is a virtuous man and for this the Church has proclaimed him Blessed, you can pray [for his intercession]. But at a certain point in the canonization process, there are unclear points, historical points,” he said.

“Who is helped by a declaration of sanctity if the truth is not clear?” Pope Francis added.

Stepinac’s cause for canonization remains pending after many in the Serbian Orthodox community expressed skepticism of the cardinal’s wartime record, while other Croatian Catholics claim the record was tainted by a Soviet propaganda smear campaign.

Pope Francis arranged a special commission of Catholic and Orthodox leaders to examine Stepinac’s record, which resulted in disagreement in 2017.

The pope said he was “deeply touched” by his experience in Bulgaria and North Macedonia May 5-7, particularly by his encounter with the poor and the Missionaries of Charity at the Mother Teresa memorial in North Macedonia.

“These sisters who treated every person like Jesus,” he said. “It is one of the most beautiful things to feel the motherhood of the Church.”

Hannah Brockhaus contributed to this report.

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Vatican City, Nov 30, 2017 / 05:44 am (CNA/EWTN News).- Pope Francis arrived in Bangladesh with words of praise for the humanitarian assistance the nation has given to Rohingya Muslim refugees, and urged greater action on their behalf from the international community.

Speaking to Bangladeshi president Abdul Harmid and the nation’s authorities and diplomatic corps, the Pope said that in recent months “the spirit of generosity and solidarity” the country is known for “has been seen most vividly in its humanitarian outreach to a massive influx of refugees from Rakhine State.”

He noted how Bangladesh “at no little sacrifice” has provided shelter and basic necessities for the hundreds of thousands of Rohingya Muslims at their border.

With the eyes of the world watching the crisis unfold, no one “can fail to be aware of the gravity of the situation, the immense toll of human suffering involved, and the precarious living conditions of so many of our brothers and sisters, a majority of whom are women and children, crowded in the refugee camps,” he said.

It is therefore “imperative” that the international community “take decisive measures to address this grave crisis.”

Resolution, he said, means not only working to resolve the political problems that led to the mass displacement of people in recent months, “but also by offering immediate material assistance to Bangladesh in its effort to respond effectively to urgent human needs.”

Pope Francis spoke hours after arriving in Dhaka, Bangladesh, for the second phase of his Nov. 27-Dec. 2 tour of Asia. He was in Burma Nov. 27-30, and will stay in Bangladesh for two days before returning to Rome.

His visit comes amid boiling tensions over the mass exodus of the Rohingya, a largely Muslim ethnic group who reside in Burma’s Rakhine State, from their homeland amid increasing state-sponsored violence that has led the United Nations to declare the crisis “a textbook example of ethnic cleansing.”

With an increase in persecution in their home country of Burma more than 600,000 Rohingya have fled across the border to Bangladesh, where millions are in refugee camps.

Though the Vatican has said the crisis was not the original reason behind the Pope’s visit to the two nations, it has largely overshadowed the trip, with many keeping a watchful eye on how the Pope would respond, specifically when it comes to use of the term “Rohingya.”

Despite widespread use of the word in the international community, it is controversial within Burma. The Burmese government refuses to use the term, and considers the Rohingya to be illegal immigrants from Bangladesh. At the request of local Church leaders in Burma, Pope Francis refrained from using the word, and he has also done so in Bangladesh.

In his speech to authorities, the Pope praised the natural beauty in Bangladesh, which is seen in its vast network of rivers and waterways, saying the vision is symbolic of the nation’s identity as a people made up of various languages and backgrounds.

Pope Francis then pointed to the nation’s first leaders, whom he said “envisioned a modern, pluralistic and inclusive society in which every person and community could live in freedom, peace and security, with respect for the innate dignity and equal rights of all.”

Bangladesh gained independence from West Pakistan in 1971 after a bloody nine-month war that began when Pakistani military attacked their eastern state in a bid to eliminate Bengali nationalists from the region. West Pakistan began their assault in March 1971, and surrendered in December of the same year, resulting in the independence of the People’s Republic of Bangladesh.

The future of democracy in the young nation and the health of its political life, then, are “essentially linked” to fidelity to the original vision of the founding fathers, Pope Francis said.

“Only through sincere dialogue and respect for legitimate diversity can a people reconcile divisions, overcome unilateral perspectives, and recognize the validity of differing viewpoints,” Francis said, adding that true dialogue looks to the future and builds unity in the service of the common good.

This dialogue, he said, is also concerned for the needs of “all citizens, especially the poor, the underprivileged and those who have no voice.”

These words are especially relevant for Bangladesh, which is among the most populated countries in the world, but is also one of the poorest, with nearly 30 percent of the population living under the poverty line.

Francis said that while he came primarily to support the tiny Catholic community in the country, he is looking forward to meeting with interreligious leaders, as he did in Burma.

Interfaith dialogue has been a major theme of the Pope’s visit, as Burma is a majority Buddhist nation and Bangladesh is majority Muslim. In Bangladesh, 86 percent of the population practices Islam. The 375,000 Catholics there represent less than 0.2 of the total population.

In his speech, Pope Francis noted that Bangladesh is known for the sense of harmony that exists between followers of different religions, saying this atmosphere of mutual respect and interreligious dialogue “enables believers to express freely their deepest convictions about the meaning and purpose of life.”

By doing this, religions are able to better promote the spiritual values which form the basis for a just and peaceful society. And in a world “where religion is often – scandalously – misused to foment division, such a witness to its reconciling and unifying power is all the more necessary.”

Francis said this witness was seen in an “eloquent way” after a brutal terrorist attack at a bakery in Dhaka last year left 29 people dead, prompting the country’s leaders to make a firm statement that God’s name “can never be invoked to justify hatred and violence against our fellow human beings.”

Speaking of the role Catholics play in the country, Pope Francis said they have an essential contribution, specifically through the schools, clinics and medical centers run by the Church.

The Church, he said, “appreciates the freedom to practice her faith and to pursue her charitable works, which benefit the entire nation, not least by providing young people, who represent the future of society.”

He noted how many of the students and teachers in Church-run schools are not Catholic, and voiced his confidence that in keeping with the Bangladeshi constitution, the Church “will continue to enjoy the freedom to carry out these good works as an expression of its commitment to the common good.”

The Pope closed his speech assuring his of his prayers “that in your lofty responsibilities, you will always be inspired by the high ideals of justice and service to your fellow citizens.”

In his greeting to Pope Francis, Bangladesh President Abdul Harmid thanked the Pope for his visit and stressed the importance the nation places on religious freedom and development.

“People are only truly free when they can practice their faith freely and without fear,” he said, adding that in Bangladesh they “cherish” religious liberty and therefore stand with the Pope in defending it, “knowing that people everywhere must be able to live with their faith, free from fear and intimidation.”

Harmid also pointed to Francis’ message on mercy, which he said Bangladesh has put into practice with their welcome of the Rohingya Muslims.

“It is our shared responsibility to ensure for them a safe, sustainable and dignified return to their own home and integration with the social, economic and political life of Myanmar,” he said, adding that the Pope’s “passionate” condemnation of the brutality they face brings hope for a resolution.

“Your closeness to them, your call for helping them and to ensure their full rights gives moral responsibility to the international community to act with promptness and sincerity.”

The president also pointed to the problem of radical terrorist violence, saying “no religion is immune from forms of individual delusion or ideological extremism.”

The Bangladesh government, he said, is therefore pursuing a “zero tolerance” policy committed to eradicating the root causes of terrorism and violent extremism.

“We denounce terrorism and violent extremism, in all its forms and manifestations,” Harmid said, yet at the same time, like other Muslim majority countries, Bangladesh is also concerned about “the rise of Islamophobia and hate crimes in many western societies, which is adversely affecting lives of millions of peaceful people of faith.”

“We believe that inter-faith dialogue, at all levels of the society, is important to combat such extremist trends,” he said. He closed his speech with an appeal to protect the natural environment, and said the Pope’s visit “renews our resolve towards building a peaceful, harmonious and prosperous world.”

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