Vatican

CNA Staff, Oct 22, 2020 / 03:04 pm (CNA).-  

Archbishop Victor Manuel Fernandez, a long-time theological advisor to Pope Francis, has weighed in on the meaning of a phrase used by the pope in a video clip in “Francesco,” a documentary… […]

Rome Newsroom, Oct 22, 2020 / 12:00 pm (CNA).- As the Sino-Vatican provisional agreement was renewed Thursday, an article in a Vatican newspaper said that two Chinese bishops had been appointed under the “regulatory framework established by the agreement.”

Vatican officials have repeatedly stressed that the accord between China and the Holy See — which will not expire until Oct. 22, 2022 — is focused solely on the appointment of bishops.

While the terms of the agreement have been kept confidential, it reportedly allows the Chinese Catholic Patriotic Association to choose a slate of nominees for bishop.

An article published by L’Osservatore Romano Oct. 22 said: “The main purpose of the provisional agreement on the appointment of bishops in China is to support and promote the proclamation of the Gospel in those lands, restoring the full and visible unity of the Church … The question of the appointment of bishops is of vital importance for the life of the Church, both locally and universally.”

With this in mind, what do we know about the bishops who have been affected by the Sino-Vatican agreement? Those who were newly appointed under the confidential provisions of the deal, those whose excommunications were lifted after the deal, and the bishops who stepped back from their former leadership roles.

Who was appointed?

Bishop Antonio Yao Shun of Jining, in the Autonomous Region of Inner Mongolia, was the first bishop consecrated in China under the terms of the Sino-Vatican agreement, on Aug. 26, 2019. 

Prior to his appointment, Yao had served as the secretary and later vice director of the liturgical commission overseen by the Chinese Catholic Patriotic Association and the Council of Chinese Bishops since 1998. He returned to the Diocese of Jining in 2010 to serve as victor general.

Born in Ulanqab in 1965, Yao is a native of Inner Mongolia. He both studied and taught at the national seminary in Beijing. After his ordination to the priesthood in 1991, Yao completed a degree in liturgy in the United States at St. John’s University in Minnesota from 1994 to 1998. He also spent some time pursuing biblical studies in Jerusalem.

Yao’s episcopal motto is “Misericordes sicut pater,” which means “Be merciful as the Father is.”

The New York Times has reported that the Vatican had approved Yao as the successor of Bishop John Liu Shigong in the Diocese of Jining in 2010, but the Chinese government refused to approve him, even after Bishop Liu died in 2017 at the age of 89. 

But Chinese researchers have pointed out that Yao is not one to speak out critically about the Chinese government.

“The Communist Party feels comfortable with him,” said Francesco Sisci, a Beijing-based researcher on Chinese Catholicism told the Times in 2019. “They don’t want someone doing agitprop against them.”

Bishop Stephen Xu Hongwei of Hanzhong, in Shaanxi Province, was ordained a coadjutor bishop on August 28, 2019, at the age of 44. 

He serves the Diocese of Hanzhong as coadjutor to 91-year-old Bishop Louis Yu Runchen. The diocese was divided between underground and state-approved Catholic communities for many years. Yu Runchen was selected by the Chinese Patriotic Association to be bishop without the approval of the Holy See in 1985, a year after the Vatican’s appointment of Bishop Bartholomew Yu Chengti. The Vatican recognized Yu only after the underground bishop died in 2009.

After his ordination in 2002, Xu studied at the Pontifical Urban University in Rome from 2004 to 2008. He undertook further studies in the Diocese of Vancouver, Canada. Upon returning to China in 2010, he was appointed pastor of West Street Cathedral in the Diocese of Hanzhong. 

Xu was a member of a regional Standing Committee of the Chinese People’s Consultative Political Conference — the consultative political body part of the Chinese Communist Party’s United Front — in 2012 and 2017, and the Chinese Patriotic Catholic Association.

Whose excommunications were lifted? 

With the signing of the provisional agreement between the Holy See and China in Sept. 2018, Pope Francis also lifted the excommunication of seven bishops who had been appointed illicitly by the state-controlled Chinese Patriotic Association. 

They include Bishop Joseph Guo Jincai, 52, of Chengde in Hebei Province. Pope Francis created the Diocese of Chengde in 2019 out of the Dioceses of Jinzhou and Chifeng in 2018, so that Guo could lead his own diocese after his excommunication was lifted. 

Guo participated in the Synod of Bishops in Rome in 2018 and has served three terms as a deputy to the National People’s Congress in Beijing. 

As a member of China’s legislative body, Bishop Guo publicly supported an amendment to eliminate presidential term limits and enshrine “Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era” in the Chinese constitution in March 2018.

“My position as a national legislator will not and cannot affect my religious service, as China implements the principle of separation of church and state,” Guo told the state-sponsored newspaper Global Times at the National People’s Congress in 2018.

Bishop Vincent Zhan Silu, 61, of Mindong/Funing in Fujian Province. After underground Bishop Joseph Guo Xijin stepped aside to allow him to lead the diocese, Zhan led a delegation of 33 priests from the Diocese of Mindong to participate in a “formation course” at the Central Institute of Socialism, in collaboration with the United Front of Fujian Province, where they listened to presentations on the “sinicization of religion.” 

“We must contribute to the creation of a new reality in the diocese of Mindong and in the Catholic Church of Fujian,” Zhan said after the course, according to Asia News. 

“We will deepen the content of Catholic doctrine in order to foster social harmony, progress and a positive culture. To carry out the sinicization of religion with determination, we will continue to follow a path that conforms to socialist society,” Zhan said in August 2019.

Bishop Paul Lei Shiyin, 56, of Leshan in Chongqing Province. Lei served as an official delegate at the government’s Chinese People’s Political Consultative Conference in 2018. He previously served as a vice president of the Patriotic Association. 

After his excommunication was lifted, Lei was a speaker at a 2019 celebration of the Chinese Red Army’s Long March, led by Mao Zedong, in which he spoke of a meeting convened by Mao in a (requisitioned) Catholic priest’s house in Moxi in 1935 as a story of “patriotism of our country’s Catholicism,” according to the Catholic Patriotic Association website. 

Bishop Joseph Huang Bingzhang, 53, of Shantou in Guangdong Province. After he was appointed by the government without papal permission in 2011, Huang became vice president of the Chinese Patriotic Catholic Association. 

He served as a deputy in the most recent National People’s Congress, as well as the National People’s Congress that took place from 2008 to 2013.

Huang said in 2017 that he would work to actively promote the practice of Catholic patriotism, according to the Chinese Patriotic Association website.

Bishop Joseph Liu Xinhong, 56, of Anqing in Anhui Province. Illicitly ordained in 2006 after the government-controlled Catholic bishops’ conference combined the dioceses of Anqing, Bengbu and Wuhu to form the Anhui diocese — a restructuring that was not recognized by the Holy See, according to UCA News.

Bishop Joseph Ma Yinglin, 55, of Kunming in Yunnan Province. Ma previously served as secretary for the Council of Catholic Bishops at a time when the government-controlled “episcopal conference” was not recognized by the Holy See. In 2010, Ma was appointed president of the Chinese patriotic association’s bishops’ conference.

Bishop Joseph Yue Fusheng, 56, of Harbin in Heilongjiang Province. Yue was illicitly named bishop of Harbin in 2012 by the Chinese Catholic Patriotic Association.

Bishop Anthony Tu Shihua of Hanyang and Puqi in Hubei province. Before his death in 2017 at the age of 98, Tu expressed a desire to be reconciled with the Holy See. One of China’s first illicitly named bishops, Tu was appointed without papal mandate in 1959, and later served as rector of the National Seminary in Beijing between 1983 and 1992, and as a leader of the Patriotic Association and the Council of Chinese Bishops. 

Who stepped aside?

Bishop Peter Zhuang Jianjian, 89, of Shantou in Guangdong Province was asked to retire by Archbishop Claudio Maria Celli in 2019 so that Bishop Joseph Huang Bingzhang would be recognized by the Vatican as the Bishop of Shantou.

Bishop Joseph Guo Xijin, 62, of Mindong/Funing in Fujian Province. In October this year, Guo announced that he was retiring to concentrate on prayer because he did not “want to become an obstacle to progress.” Guo was an underground bishop who previously agreed to become an auxiliary bishop so that state-appointed Bishop Zhan Silu would be recognized by the Vatican. “In any circumstance or change, you should never forget God, and neither ignore the Lord’s commandments, nor damage the integrity of faith, nor delay the salvation of the soul, which is the most important thing,” he said in a letter to his diocese Oct. 5.

Who is missing?

Bishop James Su Zhimin, 88, of Baoding in Hebei Province. The whereabouts of Bishop Su, who has spent 24 years in prison, is unknown. He was arrested by Chinese authorities in 1997. He was last seen by family at a hospital in 2003 while he was in government custody.

According to Bishop Su’s nephew, Chinese officials have reportedly asked the Vatican to appoint a new bishop of Baoding, UCA News reported on July 22. Their preferred candidate is said to be Coadjutor Bishop Francis An Shuxi, a member of the Chinese Catholic Patriotic Association, the state-sanctioned church.

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Vatican City, Oct 22, 2020 / 11:22 am (CNA).- The director of a new documentary about Pope Francis received an Italian film award in a ceremony in the Vatican Gardens on Thursday, amid international controversy over his documentary on the life and mini… […]

CNA Staff, Oct 22, 2020 / 09:28 am (CNA).- Fr. Antonio Spadaro, SJ, director of the Jesuit magazine La Civiltà Cattolica, said on Wednesday evening that an expression of support for same-sex civil unions from Pope Francis is “nothing new” and does not signify a change of Catholic doctrine. But the priest’s remarks have raised some question about the origin of comments from Pope Francis on civil unions, which were featured in the newly-released documentary “Francesco.”

In a video released by Tv2000, a media apostolate of the  Italian bishops’ conference, Spadaro said that “the director of the film ‘Francesco’ compiles a series of interviews that have been conducted with Pope Francis over time, giving a great summary of his pontificate and the value of his travels.”

“Among other things, there are various passages taken from an interview with Valentina Alazraki, a Mexican journalist, and within that interview Pope Francis speaks of a right to the legal protection of homosexual couples but without in any way affecting doctrine,” Spadaro said.

Tv2000 is not affiliated with the Vatican, and Spadaro is not a Vatican spokesman.

On Wednesday, the documentary’s director, Evgeny Afineevsky, told CNA and other journalists that the pope’s statement in support of legalizing same sex civil unions was made during an interview the director himself conducted with Pope Francis.

But the interview Pope Francis gave to Televisa’s Alazraki is shot in the same place, with the same lighting and the same appearance as the pope’s comments on civil unions that were aired in “Francesco,” suggesting that the remarks came from the Alazraki interview, and not an interview with Afineevsky.

Spadaro said Oct. 21 that “there is nothing new” in the pope’s remarks on civil unions.

“This is an interview given a long time ago that has already been received by the press,” Spadaro added.

And on Wednesday, the priest told the Associated Press that “there’s nothing new because it’s a part of that interview,” adding that “it seems strange that you don’t remember.”

While Alazraki’s interview was released by Televisa June 1, 2019, the pope’s comments on civil union legislation were not included in the published version, and had not previously been seen by the public in any context.

In fact, Alazraki told CNA she has no recollection of the pope making remarks about civil unions, although comparative footage suggests the remark almost certainly came from her interview.

It is not clear how unpublished footage from Alazraki’s interview, of which Spadaro seemed aware in his remarks on Wednesday, became available to Afineevsky during the production of his documentary.

On May 28, 2019, Vatican News, the official news outlet of the Vatican, published a preview of Alazraki’s interview, which also did not contain reference to the pope’s remarks on civil unions.

In a 2014 interview with the Italian newspaper Corriere della Sera, Pope Francis spoke briefly about civil unions after he was asked about them. The pope distinguished between marriage, which is between a man and a woman, and other kinds of government-recognized relationships. Pope Francis did not weigh in on during the interview on a debate in Italy over same-sex civil unions, and a spokesman later clarified that he had no intention of doing so.

Pope Francis is also on record speaking about civil unions in the little known 2017 book “Pape François. Politique et société,” by French sociologist Dominique Wolton, who wrote the text after several interviews with Pope Francis.

In the English translation of the book, titled “A Future of Faith: The Path of Change in Politics and Society,” Wolton tells Pope Francis that “homosexuals aren’t necessarily favorable toward ‘marriage.’ Some prefer civil union (sic) It’s all complicated. Beyond the ideology of equality, there is also, in the word ‘marriage’, a search for acknowledgment.”

In the text, Pope Francis briefly responds: “But it isn’t a marriage, it is a civil union.”

Based on that reference, some reviews, including one published in America magazine, claimed that in the book, the Pope “repeats his opposition to gay marriage but accepts the civil union of people of the same sex.”

Journalists from CNA and other media outlets have asked the Vatican press office for clarification on the source of the pope’s interview, but have not yet received a response.

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Vatican City, Oct 22, 2020 / 04:00 am (CNA).- The Vatican and China have renewed a provisional agreement on the appointment of bishops for two more years, the Holy See announced Thursday.

An Oct. 22 Vatican communique said that the Chinese government and Vatican authorities agreed to extend “to extend the experimental implementation phase” of the two-year provisional agreement first signed on Sept. 22, 2018, concerning the nomination of bishops. It added that the two parties intended to pursue “an open and constructive dialogue.”

“The Holy See considers the initial application of the agreement — which is of great ecclesial  and pastoral value — to have been positive, thanks to good communication and cooperation between the parties on the matters agreed upon, and intends to pursue an open and constructive dialogue for  the benefit of the life of the Catholic Church and the good of Chinese people,” the communique said.

An article in L’Osservatore Romano Oct. 22 lauded the results of the agreement, saying that “processes for new episcopal appointments are underway, some at an early stage, others at an advanced stage.”

It reported that two bishops have already been appointed under the “regulatory framework established by the agreement”: Bishop Antonio Yao Shun, of Jining Autonomous Region of Inner Mongolia, and Bishop Stefano Xu Hongwei, of Hanzhong in Shaanxi Province.

“It must be acknowledged that there are many situations of great suffering. The Holy See is deeply aware of this, takes it into account and does not fail to attract the attention of the Chinese government to encourage a more fruitful exercise of religious freedom. The path is still long and not without difficulties,” the Vatican newspaper stated.

Following the Vatican-China agreement in 2018, state officials in different regions of China removed crosses and demolished church buildings, and underground Catholics and clergy have reported harassment and detention. A 2020 report of the U.S. Congressional-Executive Commission on China found that Chinese Catholics suffered “increasing persecution” after the deal.

Vatican Secretary of State Cardinal Pietro Parolin told journalists Oct. 21 that he was “happy” with the agreement. But he acknowledged “there are also many other problems that the agreement was not intended to solve.” 

The cardinal said that the goal of the agreement is “unity of the Church” and that through this unity “it will become an instrument of evangelization,” according to a transcript provided by Italian newspaper Avvenire.

When asked about the persecution of Christians in China, Parolin responded: “But, what persecutions … You have to use the words correctly. There are regulations that are imposed and which concern all religions, and certainly also concern the Catholic Church.”

In China, religious education of any person under the age of 18 is illegal. This means that catechism classes have been closed and minors are not allowed to enter church buildings. Catholic churches registered with the Chinese authorities are closely monitored via CCTV cameras connected to the public security network. Priests have been forced to attend government training courses.

The Chinese government continues to imprison Catholic clergy who refuse to support the Communist Party, according to a September report out of the province of Jiangxi.

But other religious groups have fared far worse under the Chinese Communist Party’s policies of “sincization” and technological control, particularly the Uyghur Muslims in China’s Xinjiang province, who have suffered forced labor, indoctrination, sterilization, forced abortion, and torture in dentention camps.

While introducing more restrictive rules on religious practice, President Xi Jinping’s repeatedly stated goal has been the “sinicization” of religions. The authorities have sought to diffuse “religious theories with Chinese character” into the five official religions supervised by the government, including the Chinese Catholic Patriotic Association. This has included instructing Chistian churches to remove images of the Ten Commandments and replace them with sayings of Chairman Mao and Xi.

In March 2018, the Chinese government instituted a major change in its religious regulation by placing the management of religions, including Catholicism, under the direct control of the Chinese Communist Party’s United Front Work Department (UFWD). The United Front has the task of ensuring that groups outside of the CCP, such as Xinjiang Muslims, Tibetan Buddhists,  Hong Kong democracy activists, and the Catholic Patriotic Association, are following the party line.

Xi Jinping has called the United Front Work Department one of his “magic weapons,” used to co-opt and control.

Despite mounting international condemnation of China’s internment of more than a million Uyghurs in detention camps, neither Pope Francis nor the Holy See has commented publicly on the situation.

Cardinal Joseph Zen, the emeritus Bishop of Hong Kong, attributes this silence to the Vatican’s ongoing diplomatic talks with the Chinese government.

“It seems that in order to save the agreement, the Holy See is closing both eyes on all the injustices that the Communist Party inflicts on the Chinese people,” Zen wrote Oct. 7.

The Vatican-China agreement gave CCP officials a say in the ordination of bishops, but also allowed for the enforcement of “sinicization” in Church matters, Zen said. 

Cardinal Parolin has previously compared “sinicization’” to the Church’s practice of “inculturation,” saying in 2019 that “these two terms … refer to each other without confusion and without opposition.”

In his most recent comments to journalists this week, Parolin said that the contents of the Sino-Vatican agreement will not be made public. But he added that what has been agreed to thus far “does not envisage the establishment of diplomatic relations.”

“On both sides, as long as the agreement is ad experimentum [provisional], it was decided to keep the contents confidential,” Parolin said, 

“For the moment there is no talk of diplomatic relations, we are focused on the Church,” he said. The agreement does not concern diplomatic relations nor does it envisage the establishment of diplomatic relations. The agreement concerns the situation of the Church, a specific point which are the appointments of bishops and the difficulties that exist and that we hope to tackle through dialogue.”

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Denver Newsroom, Oct 21, 2020 / 06:49 pm (CNA).-  

“Francesco,” a newly released documentary on the life and ministry of Pope Francis, has made global headlines, because the film contains a scene in which Pope Francis calls for the passage of civil union laws for same-sex couples.

Some activists and media reports have suggested that Pope Francis has changed Catholic teaching by his remarks. Among many Catholics, the pope’s comments have raised questions about what the pope really said, what it means, and what the Church teaches about civil unions and marriage. CNA looks at those questions.

What did Pope Francis say about civil unions?

During a segment of “Francesco” which discussed Pope Francis’ pastoral care of Catholics who identify as LGBT, the pope made two distinct comments.

He said first that: “Homosexuals have a right to be a part of the family. They’re children of God and have a right to a family. Nobody should be thrown out, or be made miserable because of it.”

While the pope did not elaborate on the meaning of those remarks in the video, Pope Francis has spoken before to encourage parents and relatives not to ostracize or shun children who have identified as LGBT. This seems to be the sense in which the pope spoke about the right of people to be a part of the family.

Some have suggested that when Pope Francis spoke about a “right to a family,” the pope was offering a kind of tacit endorsement of adoption by same-sex couples. But the pope has previously spoken against such adoptions, saying that through them children are “deprived of their human development given by a father and a mother and willed by God,” and saying that “every person needs a male father and a female mother that can help them shape their identity.”

On civil unions, the pope said that: “What we have to create is a civil union law. That way they are legally covered.” 

“I stood up for that,” Pope Francis added, apparently in reference to his proposal to brother bishops, during a 2010 debate in Argentina over gay marriage, that accepting civil unions might be a way to prevent the passage of same-sex marriage laws in the country.

What did Pope Francis say about gay marriage?

Nothing. The topic of gay marriage was not discussed in the documentary. In his ministry, Pope Francis has frequently affirmed the doctrinal teaching of the Catholic Church that marriage is a lifelong partnership between one man and one woman.

While Pope Francis has frequently encouraged a welcoming disposition to Catholics who identify as LGBT, the pope has also said that “marriage is between a man and a woman,” amd said that “the family is threatened by growing efforts on the part of some to redefine the very institution of marriage,” and that efforts to redefine marriage “threaten to disfigure God’s plan for creation.”

Why are the pope’s comments about civil unions a big deal?

While Pope Francis has previously discussed civil unions, he has not explicitly endorsed the idea in public before. While the context of his quotes in the documentary is not fully revealed, and it is possible the pope added qualifications not seen on camera, an endorsement of civil unions for same-sex couples is a very different approach for a pope, one that represents a departure from the position of his two immediate predecessors on the issue.

In 2003, in a document approved by Pope John Paul II and written by Cardinal Joseph Ratzinger, who became Pope Benedict XVI, the Congregation for the Doctrine of the Faith taught that “respect for homosexual persons cannot lead in any way to approval of homosexual behaviour or to legal recognition of homosexual unions.”

Even if civil unions might be chosen by people other than same-sex couples, like siblings or committed friends, the CDF said that homosexual relationships would be “foreseen and approved by the law,” and that civil unions “would obscure certain basic moral values and cause a devaluation of the institution of marriage.”

“Legal recognition of homosexual unions or placing them on the same level as marriage would mean not only the approval of deviant behaviour, with the consequence of making it a model in present-day society, but would also obscure basic values which belong to the common inheritance of humanity,” the document concluded.

The 2003 CDF document contains doctrinal truth, and the positions of John Paul II and Benedict XVI on how best to apply the Church’s doctrinal teaching to policy questions regarding the civil oversight and regulation of marriage. While those positions are consistent with the long-standing discipline of the Church on the issue, they are not themselves regarded as articles of faith.

Some people have said what the pope taught is heresy. Is that true?

No. The pope’s remarks did not deny or call into question any doctrinal truth that Catholics must hold or believe. In fact, the pope has frequently affirmed the Church’s doctrinal teaching regarding marriage.

The pope’s apparent call for civil union legislation, which seems to be different from the position expressed by the CDF in 2003, has been taken to represent a departure from a long-standing moral judgment that Church leaders have taught supports and upholds the truth. The CDF document said that civil union laws give tacit consent to homosexual behavior; while the pope expressed support for civil unions, he has spoken in his pontificate about the immorality of homosexual acts.

It is also important to note that a documentary interview is not a forum for official papal teaching. The pope’s remarks were not presented in their fullness, and no transcript has been presented, so unless the Vatican offers additional clarity, they need to be taken in light of the limited information available about them.

We have same-sex marriage in this country. Why is anyone talking about civil unions?

There are 29 countries in the world that legally recognize same-sex “marriage.” Most of them are in Europe, North America, or South America. But in other parts of the world, the debate over the definition of marriage is just getting started. In parts of Latin America, for example, the redefinition of marriage is not a settled political topic, and Catholic political activists there have opposed moves to normalize civil union legislation.

Opponents of civil unions say they are usually a bridge to same-sex marriage legislation, and marriage campaigners in some countries have said they are concerned that LGBT lobbyists will use the pope’s words in the documentary to advance a pathway to same-sex marriage.

What does the Church teach about homosexuality?

The Catechism of the Catholic Church teaches that those who identify as LGBT “must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition.”

The Catechism elaborates that homosexual inclinations are “objectively disordered,” homosexual acts are “contrary to the natural law,” and those who identify as lesbian and gay, like all people, are called to the virtue of chastity.

Are Catholics bound to agree with the pope on civil unions?

Pope Francis’ statements in “Francesco” do not constitute formal papal teaching. While the pope’s affirmation of the dignity of all people and his call for respect of all people are rooted in Catholic teaching, Catholics are not obliged to support a legislative or policy position because of the pope’s comments in a documentary.

Some bishops have expressed that they are awaiting further clarity on the pope’s comments from the Vatican, while one explained that: “While Church teaching on marriage is clear and irreformable, the conversation must continue about the best ways to reverence the dignity of those in same–sex relationships so that they are not subject to any unjust discrimination.”
 

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Rome Newsroom, Oct 21, 2020 / 02:00 pm (CNA).- Vatican investigators have evidence that an Italian woman accused of embezzling from the city state was paid by order of Cardinal Angelo Becciu, both while and after he was at the Secretariat of State, acc… […]

CNA Staff, Oct 21, 2020 / 01:00 pm (CNA).- The Vatican announced Wednesday that Pope Francis will be sending financial aid to families whose loved ones went missing when their ship sank in September. 

The Dicastery for Promoting Integral Human De… […]

Vatican City, Oct 21, 2020 / 10:00 am (CNA).- A Polish bishop died from COVID-19 Tuesday at the age of 83.

Bishop Bogdan Wojtuś died at noon local time Oct. 20, according to a statement from the Archdiocese of Gniezno.

Wojtuś, a retired auxiliary bis… […]

Vatican City, Oct 21, 2020 / 09:00 am (CNA).- The Church in Belarus has no other task than proclaiming the Gospel. It did so also during the protests that broke out in Belarus following the presidential elections in August, Archbishop Tadeusz Kondrusiewicz said Tuesday in an exclusive interview with the Catholic News Agency.

Since Aug. 31, Kondrusiewicz has been unable to return to his country. He was blocked at the border with Poland, where he had gone for a celebration at a Marian shrine. Later on, the Belarusian government said that the archbishop’s passport was invalid.

Despite many international appeals, the archbishop still cannot return to his country. Pope Francis sent his foreign minister, Archbishop Paul Gallagher, to Belarus Sept. 11-14. The bilateral meetings zeroed in on the situation in Belarus and also the particular case of the archbishop.

As of now, the archbishop has not been able to return to his country. He visited the Vatican Oct. 19-20.

“I was summoned,” he told CNA, “by the Secretariat of State, and I had meetings with Cardinal Pietro Parolin, Vatican Secretary of State, and Archbishop Gallagher. We discussed the situation in Belarus and my particular situation. I already knew that, but I am now even more convinced that the Holy See has put in place strong efforts to solve my issue.”

Speaking about the situation in Belarus, Kondrusiewicz recalled that he has made many appeals for reconciliation.

“I am very worried. Belarus’ situation is challenging, but I am more preoccupied with some slogans I hear around that say: ‘We remember, we do not forgive.’ This is not a Christian way of thinking,” the archbishop of Minsk-Mohilev said. 

He stressed that “with no forgiveness, there is no room for reconciliation, no room for peace. Like St. John Paul II said, forgiving is not a sign of weakness but a sign of strength. When I forgive my enemy, I win because I let enmity go and keep something spiritual. As a bishop, I teach this way of thinking because this is the Gospel.”

Kondrusiewicz noted that the lack of reconciliation stemmed from a deeper problem in Belarusian society.

“The Belarusian generations were first raised in atheism and now in secularism, which does not recognize any spiritual perspective, but focuses on material issues,” he remarked.

He said that, although there is no longer ideological and militant atheism, there is a materialistic atheism. 

“No one openly persecutes the Church,” he explained, “but there are signs of persecution of Christians ‘in white gloves,’ since there are many parliaments that pass laws against the divine law.”

In his country, Kondrusiewicz strived to foster interreligious dialogue, and he organized many meetings of prayer on the issue. He explained that this was a way to help the reconciliation process.

On Aug. 18, the Executive Committee of Justice and Peace Europe asked all Christians to say an “Our Father” for the Belarusian people.

Kondrusiewicz said: “The notice of the initiative did not come so much in advance, and there was no time to deliver the message properly. However, the response was phenomenal. We arranged the recitation of the prayer in the Red Church in Minsk, which is pretty big. The church was overcrowded: there were Catholics, Orthodox Christians, Greek Catholics, Protestants, Jewish people, Muslims.”

In particular, the archbishop was struck by “a Muslim woman that prayed very intensively.”

According to Kondrusiewicz, the meeting “created an interconfessional and interreligious symphony, that is the symbol of a new society, open to different faiths. All the religious confessions gather together and pray together for the same purpose; that is, the peaceful solution of the Belarusian issue.”

He stressed that the event was a twofold sign. On the one hand, it consolidated Belarusian society. On the other, the common prayer was a wake-up call for an increasingly secularized Europe.

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