1. At the beginning of a New Year is my wish to be achieved each and every one, is a wish for peace and prosperity, but is primarily a wish for peace. Also the year that closes the door was marked, unfortunately, persecution, discrimination by terrible acts of violence and religious intolerance.
My thoughts turn in particular to the beloved land of Iraq, which in its progress towards the desired stability and reconciliation continues to be the scene of violence and attacks. They are reminded of the recent sufferings of the Christian community and, especially, the cowardly attack against the Syrian Catholic Cathedral of Our Lady of Perpetual Help "in Baghdad, where, on October 31 last year, two priests were killed and more than fifty people, while they were gathered for the celebration of Holy Mass. It was followed in subsequent days, other attacks, including private homes, causing fear in the Christian community and the desire on the part of many of its members, to emigrate in search of better living conditions. To them I express my closeness and that of the whole Church, feeling that he saw a concrete expression in the recent Special Meeting for the Middle East of the Synod of Bishops . From this came an Assize encouragement to the Catholic communities in Iraq and throughout the Middle East to live in communion and continue to provide a courageous witness of faith in those lands.
thank strongly that governments seek to alleviate the suffering of these fellow human beings and urged Catholics to pray for their brothers in faith who suffer violence and intolerance and to show solidarity with them. In this context, I felt particularly strong opportunity to share with you some thoughts on religious freedom, the way to peace. In fact, it is sad to note that in some regions of the world you can not profess and express their religion freely, without risking life and liberty. In other regions there are more quiet and sophisticated forms of prejudice and opposition to the believers and religious symbols. Christians are now the group Religious suffering the highest number of persecution because of their faith. Many suffer daily insults and often live in fear because of their quest for the truth of their faith in Jesus Christ and of their sincere appeal for religious freedom is recognized. This can not be accepted, because it is an affront to God and to human dignity is also a threat to peace and security and prevent the establishment of an authentic integral human development. [1]
in religious freedom, in fact, is the specific expression of the human person, for it can order their personal and social life to God, in whose light we fully understand the identity, meaning and purpose of the person. Arbitrarily deny or limit that freedom means to cultivate a narrow view of the human person, darken the public role of religion means creating an unjust society, because that is disproportionate to the true nature of the human person; this means making it impossible to claim a true and lasting peace of the whole human family . I urge, then, men and women of good will to renew its commitment to build a world where all are free to practice their own religion or belief, and living his love for God with all your heart and with all your soul and with all your mind (cf. Mt 22.37). This is the feeling that inspires and guides the XLIV Message for World Day of Peace , dedicated to : Freedom of religion, path to peace .
sacred right to life and a spiritual life
2. The right to religious freedom is rooted in the dignity of the human person, [2] the transcendent nature of which should not be ignored or neglected . God created man and woman in his own image and likeness (cf. January 1.27). For this reason, every person is the holder of the sacred right to life also incorporates the spiritual point of view. Without the recognition of his spiritual being, without opening to the transcendent, the human person folds in on itself, can not find answers to the questions of his heart about the meaning of life and gain lasting values \u200b\u200band ethical principles, and fails even to experience true freedom and to develop a just society. [3] Sacred Scripture, in harmony with our own experience reveals the value depths of human dignity: "When I see your heavens, the work of thy fingers, the moon and the stars which you set, what is man that you remember him, the son of man that you care for him ? Really you did a little less than a god, glory and honor you crowned him. You gave him dominion over the works of your hands, put all things under his feet "(Ps 8, 4-7).
Before the sublime reality of human nature, we can experience the same awe expressed by the psalmist. It manifests itself as an opening to the mystery, as the ability to ask themselves about themselves and about the origin of the universe, of an intimate resonance Love Supreme God, the beginning and end of all things, of every person and of peoples. [4] the transcendent dignity of the person is a core value of the Judeo-Christian wisdom, but with the right, may be recognized by all. This dignity, understood as the ability to transcend its materiality and to seek the truth must be recognized as a good universal, indispensable for the construction of a society geared to the creation and the fullness of man. Compliance with the essential elements of human dignity, such as the right to life and the right to religious freedom, is a condition of the moral legitimacy of every legal and social norm.
Religious freedom and mutual respect
3. Religious freedom is the source of moral freedom. In fact, the openness to truth and goodness, the opening to God, rooted in human nature, gives full dignity to every individual and is the guarantor of full mutual respect between people. Therefore, religious freedom must be understood not only as an immunity from coercion, but more importantly the ability to order their choices according to the truth. There is an unbreakable bond between freedom and respect, in fact, "In exercising its rights, individual human beings and social groups, by virtue of the moral law, are required to have regard both to the rights of others, their own duties toward others and toward the common good." [5]
A freedom hostile or indifferent God ends up denying itself and does not guarantee full respect for others. A will that is believed to radically incapable of seeking truth and goodness has no objective reasons for acting, if not those imposed by temporary and contingent interests, has no "identity" to preserve and build through truly free and informed choices. Thus can not demand respect from others "will," also dropped from their innermost being, which can then rely on other "reasons" or no "reason." The illusion of moral relativism find the key to peaceful coexistence, is actually the source of division and negation of the dignity of human beings. It therefore includes the need to recognize two dimensions into the human person: the religious and the social . In this regard, it is inconceivable that believers should have to suppress a part of themselves - their faith - to be active citizens should never be necessary to deny God in order to enjoy their rights. " [6] The family, a school of freedom and peace
4. If religious freedom is the way to peace, ' religious education is favorable path to enable new generations to recognize in his brother and his sister, with whom they may all walk together and collaborate feel living members of the same human family, from which no one should be excluded. Family based on marriage, the expression of intimate union and complementarity between a man and a woman fits into this context as the first school for training and social growth, cultural, moral and spiritual formation of children, which should always find in the father and mother of the first witnesses to a life oriented to the pursuit of truth and love of God His parents should always be free to transmit without constraints and responsibilities of its assets of faith, values \u200b\u200band culture to their children. The family, the human society, remains the primary area of \u200b\u200btraining for harmonious relationships at all levels of human society, nationally and internationally. This is the way to go wisely to build a solid social fabric and solidarity, to prepare young people to assume their responsibilities in life, in a free society, in a spirit of understanding and peace.
A common heritage
5. One could say that, between the rights and fundamental freedoms are rooted in human dignity, religious freedom enjoys a special status . When religious freedom is recognized, the dignity of the human person is respected in its root, and reinforce the ' ethos and institutions of peoples. Conversely, when the freedom religion is denied when you try to prevent manifest one's religion or belief and to live according to them, it offends human dignity and, together, they threaten the peace and justice, which are based on that right order Social built in the light of the Supreme Truth and Highest Good. Religious freedom is, in this sense, an acquisition of political civilization and legal . It is an essential commodity: every person must be able to exercise the right freely to profess and to demonstrate, either individually or communally, to manifest his religion or belief, whether in public or private, in teaching, practice, in publications, worship and observance. It should not face barriers if you could possibly join another religion or not profess any. In this context, the international legal system is symbolic and is an essential reference for the States, because it does not allow for any derogation from the freedom of religion, unless the legitimate need of law and order further consideration. [7] The international legal order that recognizes the rights of a religious nature the same status the right to life and personal liberty, as evidenced by their membership in the core rights Man, those universal rights and natural human law can never deny.
Religious freedom is not the exclusive patrimony of believers, but for the whole family of peoples of the earth. is an essential element of the rule of law, you can not deny the same time without affecting the rights and fundamental freedoms, being short and top. It is "the litmus test to verify compliance with all other human rights." [8] While favoring the exercise of human faculties, more specifically, creates the conditions necessary for the execution of a development Full , that concerns the whole person in all its dimensions. [9]
The public dimension of religion
6. Religious freedom, like any freedom, while moving from the personal, is realized in relation to others . A report is not freedom without freedom accomplished. Religious freedom is not confined to one individual dimension, but is implemented in their communities and in society, be consistent with the relationship of the person and the public nature of religion. The relatedness is a crucial component of religious freedom, which pushes the community of believers to practice solidarity for the common good. In each community this size is unique and unrepeatable person and at the same time, is completed and is fully realized.
E 'undeniable contribution that religious communities make to society. There are many charitable and cultural institutions that attest to the constructive role of believers in the social life. More important is the ethical contribution of religion in politics. It should not be marginalized or forbidden, including but as a valuable contribution to the promotion the common good. In this context we must mention the religious dimension of culture, woven through the centuries thanks to contributions from social and ethical issues of particular religion. This dimension is in no way discrimination of those who do not share the belief, but strengthens, rather, social cohesion, integration and solidarity.
Freedom of religion, a force for freedom and civilization: the dangers of his manipulation
7. The instrumentalization of religious freedom to disguise vested interests, such as the subversion of the established order, hoarding of resources or the maintenance of power by a group, can cause extensive damage to the company . Fanaticism, fundamentalism, practices contrary to human dignity can never be justified and may be even less if made in the name of religion. The profession of a religion can not be manipulated or imposed by force. We need, therefore, that the States and the various human communities never forget that religious freedom is a precondition for the pursuit of truth and the truth is not imposed by force but with "the power of truth itself . [10] In this sense, religion is a force positive and propulsive for the construction of civil and political society. How can we deny the contribution of the great religions of the world in the development of civilization? The sincere search for God has led to greater respect for human dignity. The Christian communities, with their heritage of values \u200b\u200band principles, have greatly contributed to the awareness of individuals and peoples about their identity and dignity, and the conquest of democratic institutions and the affirmation of human rights and its corresponding duties.
Even today Christians in an increasingly global society, they are called, not only with a responsible civic engagement, economic and political, but also with the testimony of their love and faith, to make a valuable contribution to the painstaking and stimulating work for justice, for integral human development and the right ordering of human affairs . The exclusion of religion from public life exempt from this living space opening to transcendence. Without this primary is difficult to guide the society towards universal ethical principles and becomes difficult to establish national and international order in which the rights and fundamental freedoms can be fully recognized and implemented, how they propose goals - unfortunately still rejected or contradicted - the Universal Declaration of Human Rights 1948. A question of justice and civilization
fundamentalism and hostility against believers
affect the positive secularism Member
fundamentalism and hostility against believers
affect the positive secularism Member
8. The same determination with which they condemned all forms of fanaticism and religious fundamentalism, must inspire the opposition to all forms of hostility against religion, which limit the public role of believers in the civic and political life.
not be forgotten that religious fundamentalism and secularism are symmetrical and extreme forms of denial of legitimate pluralism and the principle of secularism. Both, in fact, make absolute a partial and narrow view of the human person, promoting, in the first case, forms of religious fundamentalism and, in the second, of rationalism. The company that wants to impose or, conversely, to deny religion by violence, it is unfair to the person and God, but also of herself. God calls humanity to himself with a pattern of love, and involves the whole person in their natural and spiritual, needs to respond to it in terms of freedom and responsibility, with all your heart and with all one's being, individual and Community. society, too, So, as an expression of the person and of all its constituent dimensions, must live and organize in order to promote openness to transcendence. For this reason, laws and institutions of a society can not be configured by ignoring the religious dimension of the citizens or so regardless of everything. They must be commensurate - through the work of democratic citizens aware of their high calling - to being the person to be able to indulge in its religious dimension. As this is not a creation of the state, can not be manipulated, rather than having to receive recognition and respect. The legal system at all levels, national and international level, if it allows or tolerates anti-religious or religious fanaticism, fails in his mission, which is to protect and to promote justice and the right of everyone. These realities can not be placed at the mercy of the legislature or a majority, because, as taught by Cicero, justice consists in something more productive than a mere act of law and its application. It involves the one needs to recognize the dignity , [11] who, while religious freedom is guaranteed and lived in its essence, is maimed and injured, at risk of falling into dominance of the idols of goods processed in its absolute. All this exposes the company to the risk of political and ideological totalitarianism, which emphasize the public power, while they are denigrated or coerced, as if they were competitive, freedom of conscience, thought and religion.
Dialogue between civil and religious institutions
9. The heritage of principles and values \u200b\u200bexpressed by genuine religiosity is an asset to the people and their ethos . It speaks directly to the conscience and reason of men and women, recalled the imperative of moral conversion, motivates them to cultivate the practice of virtue, and to get one another in love, in the name of the fraternity, as members of the great human family. [12] In compliance with the positive secularity of state institutions, the public dimension of religion must always be acknowledged. To this end it is essential a healthy dialogue between the civil and religious institutions for the integral development of the human person and harmony of society.
live in love and truth
10. In the globalized world, characterized by a society that is increasingly multi-ethnic and multi-denominational, the great religions may be an important factor of unity and peace for the human family. On the basis of their religious convictions and the rational search for the common good, their followers are called to live with its commitment to accountability in a context of religious freedom. In many religious cultures, and must be rejected everything that is against the dignity of man and woman, should instead build on what is positive for the civil society.
public space, the international community makes available for religions and their proposal for a "good life", emergence of a shared measure of truth and goodness, as well as a moral consensus, essential for a just and peaceful coexistence. The leader the great religions, for their role, their influence and their authority in their communities, are the first to be called to mutual respect and dialogue. Christians, for their part, are urged by the same faith in God, the Father of our Lord Jesus Christ, to live as brothers who meet in the Church and helping to build a world where people and people "not act, no harm, [...], because knowledge of the Lord will fill the terracome the waters cover the sea " ( Is 11, 9).
Dialogue as joint research
11. For the Church, the dialogue between the followers of different religions is an important instrument to work with all religious communities to the common good. The Church rejects nothing of what is true and holy in many religions. "She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men." [13] indicated
That is not the way of relativism or syncretism religious . For the Church, "proclaims, and ever must proclaim Christ" the way, truth and life "(Jn 14.6), in which men find the fullness of religious life and where God has reconciled to himself all things. " [14] This does not exclude dialogue and common search for truth in other vital areas, because, as stated in an expression often used by St. Thomas Aquinas, "every truth, by whomever it is said, comes from the Spirit Holy. " [15] In 2011 marks the 25th anniversary of World Day of Prayer for Peace , called to Assisi in 1986 by Venerable Pope John Paul II . On that occasion the leader of the great religions of the world have witnessed how the religion is a factor of unity and peace, not of division and conflict. The memory of that experience is a reason for hope for a future in which all believers feel and make it truly work for justice and peace.
moral truth in politics and diplomacy
12. Politics and diplomacy should look to the moral and spiritual heritage offered by the major religions of the world recognize and affirm the truth, principles and universal values \u200b\u200bthat can not be denied without denying them with the dignity of the human person. But what does that mean in practical terms, to promote the moral truth in the world of politics and diplomacy? It means to act responsibly on the basis of objective knowledge and full of facts; means deconstruct political ideologies that eventually supplant the truth and human dignity and seek to promote pseudo-values \u200b\u200bunder the guise of peace, development and human rights; means to encourage continued efforts to establish the positive law on the principles of natural law. [16] This is necessary and consistent with respect dignity and worth of human person enshrined in the peoples of the earth in Charter of the United Nations of 1945, which has universal moral principles and values \u200b\u200bof reference for the rules, institutions, systems of coexistence in national and international level. addition hatred and prejudice
13. Despite the lessons of history and commitment of States, international organizations worldwide and local non-governmental organizations and all men and women of good will that every day is spent to protect the rights and fundamental freedoms, in the world still Today, there is persecution, discrimination, violence and intolerance based on religion. In particular, in Asia and Africa, the main victims are members of religious minorities, who are prohibited to practice their religion freely or to change it through intimidation and violation of rights, fundamental freedoms and essential goods reaches even to the deprivation of liberty or of life itself.
There are also - as I said - more sophisticated forms of hostility against religion, that in Western countries often express themselves with the denial of history and religious symbols which reflect the identity and culture of the majority of citizens. They often stir up hatred and prejudice and are not consistent with a serene and balanced vision of pluralism and the secular nature of the institutions, not to mention that the younger generation may not come into contact with the invaluable spiritual heritage of their countries.
The defense of religion through the rights and freedoms of religious communities. The leader of the great religions of the world leaders of nations and renew, then, commitment to the promotion and protection of religious freedom, especially for the defense of religious minorities, which do not constitute a threat the identity of the majority, but are instead an opportunity for dialogue and mutual cultural enrichment. Their defense is the ideal way to strengthen the spirit of benevolence, openness and reciprocity which protect the rights and fundamental freedoms in all areas and regions of the world. Let us meditate in our heart the words of the Lord Jesus: "Blessed are those who mourn, for they shall be comforted [...]. Blessed are those who hunger and thirst for righteousness, they shall be satisfied [...]. Blessed are you when men revile you and persecute you and utter all kinds of evil against you because of me. Rejoice and glad, for great is your reward in heaven "(Mt 5.4 to 12). Makeover time "the commitment we made to indulgence and forgiveness that we, in Pater Noster by God for having placed ourselves the condition and extent of desired mercy. In fact, let us pray thus: "Forgive us our debts, as we forgive our debtors" (Mt 6.12). [17] The violence is not overcome by violence. Our cry of pain is always accompanied by faith, hope and witness God I also express my hope that in the West, especially in Europe, cease the hostilities and prejudices against Christians because they wish to direct their lives in a manner consistent with the values \u200b\u200band principles expressed in the Gospel. Europe, rather, to know peace with its Christian roots, which are essential for understanding the role that he had, what has and will have in history, will thus experience justice, harmony and peace, cultivating a sincere dialogue with all peoples.
Freedom of religion, path to peace
15. The world needs God has need of ethical and spiritual values, universal and shared, and religion can make a valuable contribution in their quest to build a just and peaceful social order, both nationally and internationally.
Peace is a gift from God and at the same time a project to realize, never totally completed . A society reconciled with God is closer to peace, which is not mere absence of war is not merely the result of military or economic dominance, nor cunning deception or skilled manipulation. The result is peace instead of a process of purification and elevation cultural, moral and spiritual life of every person and people, in which human dignity is fully respected. I urge all those who wish to undergo surgery peace, and especially young people, to listen to the inner voice, to find God in the stable reference for the achievement of genuine freedom, the inexhaustible power to direct the world with a new spirit, able not to repeat the mistakes of the past. As shown by the Servant of God Paul VI , to whose wisdom and foresight we owe the establishment of the World Day of Peace: "Peace must first be given to other weapons, not those designed to kill and exterminate mankind. We need above all moral weapons, which give strength and prestige of international law, those were the first observance of the covenants. " [18] The Religious freedom is a true weapon of peace, with a historic mission and prophetic. In fact, it enhances and leverages the deeper qualities and potentialities of the human person, able to change and make a better world. It allows to hope for a future of justice and peace, even in the face of grave injustices and material and moral misery. That all men and society at every level and in every corner of the Earth will soon experience the religious freedom, the way to peace! From the Vatican, 8 December 2010
BENEDICTUS PP XVI
0 comments:
Post a Comment