Pope Francis' Christmas
greetings to Roman Curia: full text
Pope Francis greets the Roman Curia at Christmas. |
Full text of the English translation of Pope Francis'
address to members of the Roman Curia in the Vatican on Thursday morning.
Below please find the complete and official translation of
the speech.
Greeting of the Holy Father to the Roman Curia Christmas 2017
Christmas is the feast of faith in the Son of God who became
man in order to restore us to our filial dignity, lost through sin and
disobedience. Christmas is the feast of faith in hearts that become a
manger to receive him and souls that allow God to make a shoot of hope, charity
and faith sprout from the stump of their poverty.
Today is once again a moment for exchanging Christmas
greetings and for wishing a holy and joyful Christmas and a happy New Year to
you and your co-workers, to the Papal Representatives, to all those persons who
serve in the Curia, and to all your dear ones. May this Christmas open
our eyes so that we can abandon what is superfluous, false, malicious and sham,
and to see what is essential, true, good and authentic. My best wishes
indeed!
Dear brothers and sisters,
I have already spoken of the Roman Curia ad intra.
This year I would like to share with you some reflections on the
Curia ad extra, that is, on its relationship with the nations,
with the Particular Churches, with the Oriental Churches, with ecumenical
dialogue, with Judaism, with Islam and other religions – in other words, with
the outside world.
My reflections are based of course on the fundamental
canonical principles of the Curia and on its own history, but also on the
personal vision that I have sought to share with you in my addresses of recent
years, within the context of the reform currently under way.
Speaking of reform, I think of the amusing yet pointed
remark of Archbishop Frédéric-François-Xavier de Mérode: “Making reforms in
Rome is like cleaning the Sphinx with a toothbrush”.[1] His mot points
to the patience, tenacity and sensitivity needed to attain that goal. For
the Curia is an ancient, complex and venerable institution made up of people of
different cultures, languages and mindsets, and bound, intrinsically and from
the outset, to the primatial office of the Bishop of Rome in the Church, that
is, to the “sacred” office willed by Christ the Lord for the good of the entire
Church (ad bonum totius corporis).[2]
The universal nature of the Curia’s service thus wells up
and flows out from the catholicity of the Petrine ministry. A Curia
closed in on itself would betray its own raison d’être and
plunge into self-referentiality and ultimately destroy itself. The
Church, is by her very nature projected ad extra, and only to the
extent that she remains linked to the Petrine ministry, the service of God’s
word and the preaching of the Gospel. That Good News is that God is
Emmanuel, who is born among us and becomes one of us in order to show to all
his visceral closeness, his limitless love and his divine desire that all men
and women be saved and come to enjoy the blessings of heaven (cf. 1
Tim 2:4). He is the God who makes his sun rise on the good and evil
alike (cf. Mt5:45); the God who came not to be served but to serve
(cf. Mt 20:28); the God who establishes the Church to be in
the world but not of the world, and to be an instrument of salvation and
service.
Recently, in greeting the Fathers and Heads of the Oriental
Catholic Churches,[3] and reflecting on this ministerial, petrine and
curial finality of service, I used the expression “diaconal primacy”,
which immediately calls to mind the image of the Servus servorum Dei,
so beloved of Saint Gregory the Great. This definition, in its
Christological dimension, is above all the expression of a firm desire to
imitate Christ, who took on the form of a servant (cf. Phil 2:7).
Benedict XVI, in this regard, has said that on the lips of Gregory this phrase
was “no mere pious formula, but a true manifestation of his way of living and
acting. Gregory was deeply moved by the humility of God, who in Christ
made himself our servant, who washed and continues to wash our dirty feet”.[4]
A similar diaconal attitude should
characterize all those who in various ways work in the context of the Roman
Curia. For the Curia, as the Code of Canon Law also states, “performs its
function”, in the name and with the authority of the Supreme Pontiff, “for the
good and service of the Churches” (can. 360; cf. CCEO, can. 46).
A diaconal primacy “with regard to the
Pope”,[5] and consequently diaconal as well, is the work which
is carried out within the Roman Curia ad intra and outside of
it, ad extra. This theme of a ministerial and curial
diaconia reminds me of a phrase in the ancient Didascalia
Apostolorum, which states that “the deacon must be the ear and the mouth of
the Bishop, his heart and his soul”.[6] For this agreement between
the two is linked to communion, harmony and peace in the Church, inasmuch as
“the deacon is the guardian of service in the Church”.[7] I do not
believe that it is by chance that the ear is the organ of hearing but also of
balance; and that the mouth is the organ of both taste and speech.
Another ancient text adds that deacons are called to be, as
it were, the eyes of the Bishop.[8] The eye sees in order to transmit
images to the mind, helping it to take decisions and to give direction for the
good of the whole body.
The relationship that these images suggest is that of
communion in filial obedience for the service of God’s holy people. There
can be no doubt, then, that such must be also the relationship that exists
between all those who work in the Roman Curia. From the Dicastery heads
and superiors to the officials and all others. Communion with Peter
reinforces and reinvigorates communion between all the members.
Seen in this light, my appeal to the senses of the human
body helps us have a sense of extroversion, of attention to what is outside.
In the human body, the senses are our first connection to the world ad
extra; they are like a bridge towards that world; they enable us to relate
to it. The senses help us to grasp reality and at the same time
to situate ourselves in reality. Not by chance did Saint Ignatius
appeal to the senses for the contemplation of the mysteries of Christ and
truth.[9]
This is very important for rising above that unbalanced and
debased mindset of plots and small cliques that in fact represent – for all
their self-justification and good intentions – a cancer leading to a
self-centredness that also seeps into ecclesiastical bodies, and in particular
those working in them. When this happens, we lose the joy of the Gospel,
the joy of sharing Christ and of fellowship with him; we lose the generous
spirit of our consecration (cf. Acts 20:35 and 2 Cor 9:7).
Here let me allude to another danger: those who betray the
trust put in them and profiteer from the Church’s motherhood. I am
speaking of persons carefully selected to give a greater vigour to the body and
to the reform, but – failing to understand the lofty nature of
their responsibility – let themselves be corrupted by ambition or
vainglory. Then, when they are quietly sidelined, they wrongly declare
themselves martyrs of the system, of a “Pope kept in the dark”, of the “old
guard”…, rather than reciting a mea culpa. Alongside these,
there are others who are still working there, to whom all the time in the world
is given to get back on the right track, in the hope that they find in the
Church’s patience an opportunity for conversion and not for personal advantage.
Of course, this is in no way to overlook the vast majority of faithful
persons working there with praiseworthy commitment, fidelity, competence,
dedication and great sanctity.
To return to the image of the body, it is fitting to note
that these “institutional senses”, to which we can in some way
compare the Dicasteries of the Roman Curia, must operate in a way befitting
their nature and purpose: in the name and with the authority of the Supreme
Pontiff, and always for the good and the service of the Churches.[10]
Within the Church, they are called to be like faithful, sensitive
antennae: sending and receiving.
Antennae that “send”, inasmuch as they are
capable of faithfully transmitting the will of the Pope and the Superiors.
For those working in the Holy See, the word “fidelity”[11] is
particularly important, “since they spend so much of their energy, their time
and their daily ministry in the service of the Successor of Peter. This
entails a serious responsibility but also a special gift, which as time goes by
should lead to a relationship of closeness to the Pope, a closeness marked by
interior trust, a natural idem sentire, which is expressed
precisely by the word ‘faithfulness’”.[12]
Antennae too that “receive”. This involves
grasping the aspirations, the questions, the pleas, the joys and the sorrows of
the Churches and the world, and transmitting them to the Bishop of Rome in
order to enable him to carry out more effectively his task and his mission as
“the lasting and visible source and foundation of unity both of faith and of
communion”.[13] By this receptivity, which is more important than their
preceptive role, the Dicasteries of the Roman Curia enter generously into that
process of hearing and synodality of which I have previously
spoken.[14]
Dear Brothers and Sisters,
I have used the expression “diaconal primacy” and
the images of the body, the senses and antennae to make clear that, in order to
reach the places where the Spirit speaks to the Churches (history) and to
achieve the aim of our work (salus animarum), it is necessary, indeed
indispensable, to practice discernment of the signs of the times,[15] communion
in service, charity in truth, docility to the Holy Spirit and trusting
obedience to Superiors.
Here perhaps it is helpful to mention that the names of the
different Dicasteries and Offices of the Roman Curia indicate the very
realities that they are called to promote. Their work, if we think about
it, is of fundamental importance for the entire Church and, I would say, for
the whole world.
Since the work of the Curia is quite extensive, I would
limit myself this time to speaking in general of the Curia ad extra,
that is, of certain basic aspects from which it will not be difficult, in
the near future, to set forth and examine more deeply the Curia’s other areas
of activity.
The Curia and its relations with the nations:
In this area, a fundamental role is played by Vatican
diplomacy, as the sincere and constant effort to make the Holy See a builder of
bridges, peace and dialogue between nations. As it is a diplomacy at the
service of humanity and the human person, of outstretched hand and open door,
it seeks to listen, to understand, to help, to support and to intervene quickly
and respectfully in any situation, for the sake of narrowing distances and
building trust. Its only interest is to remain free of all worldly or material
self-interest.
The Holy See is thus present on the world scene to cooperate
with all peoples and nations of good will. It strives to reaffirm the
importance of protecting “our common home” from all destructive forms of
selfishness, to state that wars lead only to death and destruction, to draw
from the past the lessons needed to help us live better in the present, and to
build a solid and secure future for future generations.
Meetings with Heads of State and with various Delegations,
together with the Apostolic Journeys, are its means and its goal.
For this reason, the Third Section of the Secretariat of
State has been established. It is meant to show the concern and closeness
of the Pope and of the Superiors of the Secretariat of State for diplomatic
personnel and for the men and women religious and lay people serving in the
Nunciatures. The Third Section will deal with issues involving persons
working in the diplomatic service of the Holy See or preparing for this
service, in close cooperation with the Section for General Affairs and the
Section for Relations with States.[16]
This particular concern is based on the two-fold dimension
of the service carried out by diplomatic personnel: as pastors and diplomats,
in the service of the particular Churches and of the nations where they work.
The Curia and the particular Churches:
The relationship between the Curia and Dioceses and
Eparchies is of paramount importance. In the Roman Curia these find
whatever help and support they may need. This relationship is grounded in
cooperation and trust, and never on superiority or conflict. The basis of
this relationship is set forth in the conciliar Decree on the Pastoral Office
of Bishops, which explains at length that the work of the Curia is carried out
“for the good of the Churches and in service of the sacred pastors”.[17]
The Roman Curia thus has as its point of reference not only
the Bishop of Rome, from whom it receives its authority, but also the
particular Churches and their Pastors throughout the world, for whose good it
functions and acts.
In the first of these yearly encounters, I spoke of this
characteristic of “service to the Pope and to the Bishops, to the universal
Church, to the particular Churches and to the entire world”. I pointed
out that: “in the Roman Curia, one learns – in a special way, “one breathes in”
– this twofold aspect of the Church, this interplay of the universal and the
particular”. And I went on to say: “I think that this is one of the
finest experiences of those who live and work in Rome”.[18]
The Visits ad Limina Apostolorum, in this sense,
represent a great opportunity for encounter, dialogue and mutual
enrichment. I have preferred, when meeting with Bishops, to have an open
and sincere conversation that remains private and goes beyond the formalities
of protocol and the customary exchange of speeches and recommendations.
Dialogue between the bishops and the various Dicasteries is also
important. In the course of the Visits ad Limina that
resumed this year, the Bishops told me that they were received well and
listened to by all the Dicasteries. This makes me very happy.
Here allow me, at this particular moment of the Church’s
life, to draw our attention to the forthcoming Fifteenth Ordinary General
Assembly of the Synod of Bishops, which has as its theme Young People,
the Faith and Vocational Discernment. To call upon the Curia, the
bishops and the entire Church to give particular attention to young people does
not mean considering them alone. It also means focusing on a critical
theme for a combination of relationships and pressing issues, such as
intergenerational relationships, the family, pastoral work, social life, and so
forth. The Preparatory Document makes this clear in its Introduction:
“The Church has decided to examine herself on how she can lead young people to
recognize and accept the call to the fullness of life and love, and to ask
young people to help her in identifying the most effective ways to announce the
Good News today. By listening to young people, the Church will once again
hear the Lord speaking in today’s world. As in the days of Samuel
(cf. 1 Sam 3:1-21) and Jeremiah (cf. Jer 1:4-10),
young people know how to discern the signs of our times, indicated by the
Spirit. Listening to their aspirations, the Church can glimpse the world
which lies ahead and the paths the Church is called to follow”.[19]
The Curia and the Oriental Churches:
The unity and the communion that prevail in the relationship
of the Church of Rome and the Oriental Churches present a concrete example of
richness in diversity for the whole Church. In fidelity to their own
bi-millennial traditions and in ecclesiastica communio, they
experience and realize the priestly prayer of Jesus (cf. Jn 17).[20]
In this regard, at my last meeting with the Patriarchs and
Heads of the Oriental Churches, I spoke of the “diaconal primacy” and
likewise stressed the importance of further study and review of the sensitive
question of the election of new Bishops and Eparchs. This must
correspond, on the one hand, to the autonomy of the Oriental Churches and, at
the same time, to their spirit of evangelical responsibility and desire to
strengthen constantly their unity with the Catholic Church. “Everything
should be done with the thorough application of that authentic synodal praxis
which distinguishes the Oriental Churches”.[21] The election of each
bishop must reflect and strengthen unity and communion between the Successors
of Peter and the entire College of Bishops.[22]
The relationship between Rome and the East is one of mutual
spiritual and liturgical enrichment. Indeed, the Church of Rome would not
be truly catholic without the priceless riches of the Oriental Churches and
lacking the heroic testimony of so many of our Oriental brothers and sisters
who purify the Church by accepting martyrdom and offering their lives so as not
to deny Christ.[23]
The Curia and ecumenical dialogue
There are also areas to which the Catholic Church,
especially after the Second Vatican Council, is particularly committed.
Among these is Christian unity, which is “an essential requirement of our
faith, a requirement that flows from the depth of our being believers in Jesus
Christ”.[24] It involves a “journey”, yet, as was also stated by my
predecessors, it is an irreversible journey and not a going back.
“Unity is made by walking, in order to recall that when we walk together,
that is, when we meet as brothers, we pray together, we collaborate together in
the proclamation of the Gospel, and in the service to the least, we are already
united. All the theological and ecclesiological differences that still divide
Christians will only be surmounted along this path, although today we do not
know how and when [it will happen], but that it will happen according to what the
Holy Spirit will suggest for the good of the Church”.[25]
The work of the Curia in this area is aimed at fostering
encounter with our brothers and sisters, untying the knots of misunderstanding
and hostility, and counteracting prejudices and the fear of the other, all of
which have prevented us from seeing the richness in diversity and the depth of
the Mystery of Christ and of the Church. For that mystery is always
greater than any human words can express.
The meetings between Popes, Patriarchs and Heads of the
different Churches and Communities have always filled me with joy and
gratitude.
The Curia, Judaism, Islam and other religions:
The relationship of the Roman Curia to other religions is
based on the teaching of the Second Vatican Council and the need for
dialogue. “For the only alternative to the civility of encounter is the
incivility of conflict”.[26] Dialogue is grounded in three fundamental
lines of approach: “The duty to respect one’s own identity and that of others,
the courage to accept differences, and sincerity of intentions. The duty
to respect one’s own identity and that of others, because true dialogue cannot
be built on ambiguity or a willingness to sacrifice some good for the sake of
pleasing others. The courage to accept differences, because those who are
different, either culturally or religiously, should not be seen or treated as
enemies, but rather welcomed as fellow-travellers, in the genuine conviction
that the good of each resides in the good of all. Sincerity of intentions,
because dialogue, as an authentic expression of our humanity, is not a strategy
for achieving specific goals, but rather a path to truth, one that deserves to
be undertaken patiently, in order to transform competition into
cooperation”.[27]
My meetings with religious leaders during the various
Apostolic Visits and here in the Vatican, are a concrete proof of this.
These are only some aspects, important but not
comprehensive, of the work of the Curia ad extra. They are
aspects linked to the theme of “diaconal primacy”, “institutional
senses”, and of “faithful antennae that transmit and receive”.
Dear Brothers and Sisters,
I began our meeting by speaking of Christmas as the Feast of
Faith. I would like to conclude, though, by pointing out that Christmas
reminds us that a faith that does not trouble us is a troubled faith. A
faith that does not make us grow is a faith that needs to grow. A faith
that does not raise questions is a faith that has to be questioned. A
faith that does not rouse us is a faith that needs to be roused. A faith
that does not shake us is a faith that needs to be shaken. Indeed, a
faith which is only intellectual or lukewarm is only a notion of faith.
It can become real once it touches our heart, our soul, our spirit and our
whole being. Once it allows God to be born and reborn in the manger of
our heart. Once we let the star of Bethlehem guide us to the place where
the Son of God lies, not among Kings and riches, but among the poor and humble.
As Angelus Silesius wrote in The Cherubinic Wanderer:
“It depends solely on you. Ah, if only your heart could become a manger,
then God would once again become a child on this earth”.[28]
With these reflections, I renew my personal best wishes for
Christmas for you and your dear ones.
FOOTNOTES
[1] Cf. GIUSEPPE DALLA TORRE, Sopra una storia della
Gendarmeria Pontificia, 19 October 2017.
[2] “In order to ensure that the people of God would have
pastors and would enjoy continual growth, Christ the Lord set up in his Church
a variety of offices whose aim is the good of the whole body” (SECOND VATICAN
ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 18).
[3] Cf. Greeting to the Patriarchs and Major
Archbishops, 9 October 2017.
[4] Catechesis, General Audience of
4 June 2008.
[5] Cf. JOHN PAUL II, Address to the Plenary Meeting
of the Sacred College of Cardinals, 21 November 1985, 4.
[6] 2, 44: Funk, 138-166. Cf. W. RORDORF, Liturgie
et eschatologie, in Augustinianum 18 (1978), 153-161;
ID., Que savons-nous des lieux de culte chrétiens de l’époque
pré-constantinienne?, in L’Orient Syrien 9 (1964), 39-60.
[7] Cf. Meeting with Priests and Consecrated Men and
Women, Milan Cathedral, 25 March 2017.
[8] “As for the Church’s deacons, let them serve as the eyes
of the bishop, looking all around and investigating the actions of each in the
Church, in case anyone is about to sin. In this way, admonished
beforehand by the presider, perhaps that person will not commit [his or her
sin]” (Letter of Clement to James, 12: Rehm 14-15, in I
Ministeri nella Chiesa Antica. Testi patristici dei primi tre secoli a cura
di Enrico Cattaneo, Edizione Paolina, 1997, 696).
[9] Cf. IGNATIUS OF LOYOLA, Spiritual Exercises,
No. 121: “The fifth contemplation will be to apply the five senses the first
and the second contemplation”.
[10] In his commentary on the Gospel of Matthew, Saint
Jerome makes a curious comparison between the five bodily senses and the
virgins of the Gospel parable, who become foolish when they no longer act in
accordance with their assigned purpose (Comm. in Mt XXV: PL 26,
184).
[11] The concept of fidelity is quite demanding and
eloquent, since it also brings out time involved in living out the commitment
assumed; it refers to a virtue which, as Benedict XVI noted, “expresses the
unique bond existing between the Pope and his direct collaborators, both in the
Roman Curia and in the Papal Representations”. Address to the
Community of the Pontifical Ecclesiastical Academy, 11 June 2012.
[12] Ibid.
[13] SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic
Constitution Lumen Gentium, 18.
[14] “A synodal Church is a Church which listens, which
realizes that ‘listening is more than simply hearing’. It is a mutual
listening in which everyone has something to learn. The faithful people,
the College of Bishops, the Bishop of Rome: all listening to each other and
listening to the Holy Spirit, “the Spirit of truth” (Jn 14:17), in
order to know what “he says to the Churches” (Rev 2:7). Address
for the Fiftieth Anniversary of the Synod of Bishops, 17 October 2015.
[15] Cf. Lk 12:54-59; Mt 16:1-4;
SECOND VATICAN ECUCMENICAL COUNCIL, Pastoral Constitution Gaudium et
Spes, 11: “The people of God believes that it is led by the Spirit of the
Lord who fills the whole world. Impelled by that faith, they try to
discern the true signs of God’s presence and purpose in the events, the needs
and the desires that it shares with the rest of humanity today. For faith
casts a new light on everything and makes known the full ideal which God has
set for humanity, thus guiding the mind towards solutions that are fully
human”.
[16] Cf. Papal Letter, 18 October 2017; Communiqué
of the Secretariat of State, 21 November 2017.
[17] Christus Dominus, 9.
[18] Address to the Roman Curia, 21 December
2013; cf. PAUL VI, Homily for his Eightieth Birthday, 16 October
1977: “I have loved Rome, and have constantly sought to reflect on and
understand its transcendent mystery, certainly without being able to penetrate
it and experience it fully. Yet I have always been, and still am,
passionately concerned to understand how and why ‘Christ is Roman’ (DANTE
ALIGHIERI, Divine Comedy, Purg. XXXII, 201)… Whether the
“sense of being Roman” comes from being a native citizen of this fateful City,
or from long residence here, or an experience of its hospitality, that sense,
that “Roman consciousness”, has the power to grant those capable of imbibing it
a sense of universal humanism” (Insegnamenti di Paolo VI, XV [1977],
1957).
[19] SYNOD OF BISHOPS, FIFTEENTH ORDINARY GENERAL
ASSEMBLY: Young People, the Faith and Vocational Discernment,
Introduction.
[20] On the one hand, the unity that responds to the gift of
the Spirit finds natural and full expression in “indefectible union with the
Bishop of Rome” (BENEDICT XVI, Ecclesia in Medio Oriente,
40). On the other hand, being inserted in the communion of the entire
Body of Christ makes us conscious of the duty to strengthen union and
solidarity within the various Patriarchal Synods themselves, and to “recognize
the need to consult one another in matters of great importance for the Church
prior to taking a unified collegial action” (ibid.).
[21] Meeting with the Patriarchs and Major
Archbishops of the Oriental Catholic Churches, 21 November 2013.
[22] Together with the Heads and Fathers, and the Oriental
Archbishops and Bishops, in communion with the Pope, with the Curia and among
themselves, all of us are called “always to seek righteousness, godliness,
faith, love, steadfastness and gentleness (cf. 1 Tim 6:11),
and to adopt a modest manner of life in imitation of Christ, who became poor,
so that by his poverty we might become rich (cf. 2 Cor 8:9)…
[to] transparency in the administration of temporal goods, and [to]
understanding in every weakness and need”. Meeting with the
Patriarchs and Major Archbishops of the Oriental Catholic Churches, 21
November 2013.
[23] “We see great numbers of our Christian brothers and
sisters of the Oriental Churches experiencing dramatic persecutions and an ever
more troubling diaspora” (Homily for the Centenary of the Congregation for
Oriental Churches and of the Pontifical Oriental Institute, Basilica of
Saint Mary Major, 12 October 2017. “No one can turn a blind eye to this
situation” (Message for the Centenary of the Foundation of the Pontifical
Oriental Institute, 12 October 2017).
[24] Address to the Plenary Assembly of the
Pontifical Council for the Promotion of Christian Unity, 10 November 2016
[25] Ibid.
[26] Address to Participants at the International
Peace Conference, Al-Azhar Conference Centre, Cairo, 28 April 2017.
[27] Ibid.
[28] Edizione Paolina, 1989, 170 [234-235]: “Es mangelt
nur an dir: Ach, könnte nur dein Herz zu einer Krippe werden, Gott würde noch
einmal ein Kind auf dieser Erden”.
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