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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Leo XIV said the consistory was consultative. Nevertheless he affirmed that Synodaly is a dimension of the Magisterium, suggesting in words to the effect that we must be realistic and look ahead, liturgy included.
While he emphasizes consultative, in the same breath sets a permanent agenda.
Fr. Morello, I wish you a blessed New Year!
Of course, complete authority remains entirely with the Pope, but at least he is consulting with the Cardinals, instead of just the Curia or a handful of advisors.
There are too many topics I wish they’d take up, such as the tension between proponents of the old and the new Mass, the limits of synodality, and the unresolved legacy of Pope Francis. But do you think two days is enough time to discuss them?
I also think Cdl. Fernandez might be out of the DDF by the time the consistory is over, but I’m not holding my breath.
I’m hopeful and will keep praying because I love our Lord Jesus Christ and His Church.
Thank you, Fr. Morello, for your great comments in the past.
The destruction of the church will go on.
From the quoted remarks, the central message is clearly the “real Council of the Documents” as contrasted with the “virtual” Council (Benedict’s oft repeated distinction) or the detached spirit of the Council of the medial and Hans Kung and his later sycophants.
Some thoughts and a relevant quote from Benedict XVI and a summary:
THOUGHTS: Yours truly reads Pope Leo XIV’s message as recentering the perennial Catholic Church back from the sideline or periphery of a roundtable experiment under deformed “synodality.” The path ahead will be to invigorate the always Eucharistic Church as both institutional and charismatic, as both hierarchical and as communio—that is, as the “hierarchical communion” set forth in the Council Constitution on the Church (Lumen Gentium, Chapter 3 with the integral Explanatory Note). Not to be substituted by only a managed process.
Also, as useful as the Council Documents themselves is Final Report of the 1985 Extraordinary Synod of Bishops (a real synod!) convened by St. John Paul II, after twenty years—for the explicit purpose of preventing “divergent interpretations” of the Council—the ‘real” versus the “virtual” Council.
BENEDICT XVI: Also following the Council, Pope Benedict XVI—who participated in the Council—reflected on the partial loss at Trent of the broad “communio” or “ecclesial assembly” (not a synod) as more inclusive than the institutionally distinct role of the Apostolic Succession… .The Council of Trent—in response to the crisis of the Reformation—clarified Church teachings and restored the priesthood as more than a detached “cult-minister” (his words) but as a bearer of sacramentality through Holy Orders. This reaffirmation led to a separation of sorts between the baptized laity from the baptized-and-ordained clergy—the loss of communio—”the problem of the laity, which arose at this time and still haunts us today” (Benedict’s words in “Successio Apostolica,” as Chapter 2 of Ratzinger, “Principles of Catholic Theology,” Ignatius, 1982/Ignatius 1987). The “original meaning of the word ‘ecclesia’ as a ‘coming together’ within a Church that is both institutional and charismatic.
SUMMARY: the current consistory of cardinals (January 7-8, 2026) transcends the confusion advanced by a circular and invertebrate version of synodality, this by redirecting attention to the “real” Council of the Documents—versus any half-way house toward a congregationalist “paradigm shift.”
How to walk and chew gum at the same time?
I can’t see how a look back at the real VII can be anything but a good thing.
Unless it goes wrong like an inversion or a deconstruction or is used to perpetuate such.
Wait a sec, the Council is now complete and so the test of something and not the “grounds of a synodalizing journey” that is not in the Council. I can see a confirmation class getting authentic VATICAN II instruction at the parish level which itself isn’t “synod” but instruction. Broadcast to everyone at large wouldn’t be Gospel.
Pilgrim Church is on the move. We are privileged to be nourished and fortified by the dynamic teachings of the Second Vatican Council. Ecumenism, interreligious dialogue, and dialogue with people of goodwill is a mission second to none.
For some it would appear that the “spirit of Vatican II” has replaced Jesus Christ as the Church’s one foundation. When do we see disciplining of “spirit of Vatican II” advocates for misrepresenting Vatican II? The church at Corinth had those who thought that their knowledge of the pagan idols being false made it possible for them to eat meat offered to idols in violation of the Council of Jerusalem ban on this practice. The “spirit of Jerusalem” in action. St. Paul gave them correction in First Corinthians. Where is the Apostolic Succession/correction?