Vatican Note on Letter to China's Catholics
"Sure Guidance for Pastoral Activity in Years to Come"
JULY 2, 2007 (Zenit) - Here is a Vatican translation of the explanatory note released Saturday by the Vatican with the publication of Benedict XVI's letter to the Catholics in China.
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"Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of the Catholic Church in the People's Republic of China"
By his "Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of the Catholic Church in the People's Republic of China", which bears the date of Pentecost Sunday, Pope Benedict XVI wishes to express his love for and his closeness to the Catholics who live in China. He does so, obviously, as Successor of Peter and Universal Pastor of the Church.
From the text two basic thoughts are clear: on the one hand, the Pope's deep affection for the entire Catholic community in China and, on the other, his passionate fidelity to the great values of the Catholic tradition in the ecclesiological field; hence, a passion for charity and a passion for the truth. The Pope recalls the great ecclesiological principles of the Second Vatican Council and the Catholic tradition, but at the same time takes into consideration particular aspects of the life of the Church in China, setting them in an ample theological perspective.
A - The Church in China in the last fifty years
The Catholic community in China has lived the past fifty years in an intense way, undertaking a difficult and painful journey, which not only has deeply marked it but has also caused it to take on particular characteristics which continue to mark it today.
The Catholic community suffered an initial persecution in the 1950s, which witnessed the expulsion of foreign Bishops and missionaries, the imprisonment of almost all Chinese clerics and the leaders of the various lay movements, the closing of churches and the isolation of the faithful. Then, at the end of the 1950s, various state bodies were established, such as the Office for Religious Affairs and the Patriotic Association of Chinese Catholics, with the aim of directing and "controlling" all religious activity. In 1958 the first two episcopal ordinations without papal mandate took place, initiating a long series of actions which deeply damaged ecclesial communion.
In the decade 1966-1976, the Cultural Revolution, which took place throughout the country, violently affected the Catholic community, striking even those Bishops, priests and lay faithful who had shown themselves more amenable to the new orientations imposed by government authorities.
In the 1980s, with the gestures of openness promoted by Deng Xiaoping, there began a period of religious tolerance with some possibility of movement and dialogue, which led to the reopening of churches, seminaries and religious houses, and to a certain revival of community life. The information coming from communities of the Catholic Church in China confirmed that the blood of the martyrs had once again been the seed of new Christians: the faith had remained alive in the communities; the majority of Catholics had given fervent witness of fidelity to Christ and the Church; families had become the key to the transmission of the faith to their members. The new climate, however, provoked different reactions within the Catholic community.
In this regard, the Pope notes that some Pastors, "not wishing to be subjected to undue control exercised over the life of the Church, and eager to maintain total fidelity to the Successor of Peter and to Catholic doctrine, have felt themselves constrained to opt for clandestine consecration" to ensure a pastoral service to their own communities (No. 8). In fact, as the Holy Father makes clear, "the clandestine condition is not a normal feature of the Church's life, and history shows that Pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith and to resist interference from State agencies in matters pertaining intimately to the Church's life" (ibid.).
Others, who were especially concerned with the good of the faithful and with an eye to the future "have consented to receive episcopal ordination without the pontifical mandate, but have subsequently asked to be received into communion with the Successor of Peter and with their other brothers in the episcopate" (ibid.). The Pope, in consideration of the complexity of the situation and being deeply desirous of promoting the re-establishment of full communion, granted many of them "full and legitimate exercise of episcopal jurisdiction".
Attentively analyzing the situation of the Church in China, Benedict XVI is aware of the fact that the community is suffering internally from a situation of conflict in which both ...
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