Opening Address
at the 7 European Catholic China Colloquium
th
Triuggio, Villa Sacro Cuore - September 6th 2006
Intervento di mons. Giovanni Giudici
I am glad and honoured to address this 7th Colloquium; it is the second time that such
an interesting and important occasion of discussion and dialogue takes place in Italy,
the first having occurred in Verona, in 1992. I would like first of all to express my
gratitude, on behalf of the Regional Bishop’s Conference of Lombardy, for your
decision to choose this part of Italy for this meeting. I also anticipate the greetings
and feelings of communion that will be expressed by His Exellency Mons. Luigi
Bressan Archbishop of Trent and president of the Commission of the Italian Bishops
Conference for the contact with the young Churches, who will celebrate Eucharist
with us tomorrow morning.
The fruits of communion when sister churches meet
When disciples of the Lord meet, as we know, Jesus is among them. This is the
assurance that we share this evening, and it is my duty and privilege to state why, in
my opinion, the guarantee given by the Lord takes place also today.
As far as the Italian Church is concerned, it is very important your being here today,
for an exchange of opinions, studies, experiences.
In recent years, it has gained momentum in this country the awareness of the great
capacity of China in technical and technological fields. The number of joint ventures
between Italian firms and China in the fields of industrial work and, far more
importantly, in the field of communication have grown considerably. Italian industry
is offering technical support to China’s development. And of course the trend is
reciprocated by China, with frequent official Chinese delegations coming to this
country to visit.
Exchanges have not produced only sharing of know-how; but in this Country a
Chinese community, with its own customs and traditions has grown as well – and will
continue to expand.
Of course, we understand that these Chinese communities have their own ways of
living, inherited from their ancient and wise traditions, making it difficult for them to
come easily to terms with the respective Italian ways. Listening to you talk of China’s
recent history, exchanging notions and convictions proceeding from your long
familiarity with modern China, will certainly help us to better understand these recent
countrymen of ours.
As you are having this Colloquium about the actual perspectives of the Chinese
Catholic Church, the Italian Catholic community is preparing for a meeting that takes
place every ten years, during which we try to build a realistic and comprehensive
vision of the next ten years’ pastoral work. This time, our national assembly will be
dedicated to the pervasive theme of hope. Its choice is not an occasional one: in fact
we feel that, along with other European Churches, we must consider how to read our
recent history and try to tell it as a narrative that makes sense and is open to a future
of faith and hope.
Human expectation and Christian hope
Why is it urgent for our Church to put in such an effort for the re-reading of our
history? The reason is well described in the Gospel.
On Easter evening, two disciples are on the road fleeing from Jerusalem.
The Lord himself is walking with them…but their eyes were kept from
recognizing him. And he said to them: "What are you discussing with each
other while you walk along?" They stood still, looking sad. Then one of
them, whose name was Cleopas, answered him: "Are you the only stranger
in Jerusalem who does not know the things that have taken place there in
these days?" He asked them: "What things?" They replied, "The things
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about Jesus of Nazareth, who was a prophet mighty in deed and word
before God and all the people, and how our chief priests and leaders
handed him over to be condemned to death and crucified him. But we had
hoped that he was the one to redeem Israel. (Lc 24,16-21).
We had hoped… In fact the two disciples had nourished hopes of their own,
imagining and dreaming, instead of paying attention to what had been said by the
prophets. Just about in the same way, in recent years the European Christian
community has thought that external conditions, historical factors and cultural
changes, could become decisive factors of human redemption from evil.
We had hoped… such goals as a more human existence, fraternity, equality, freedom
could be at hand for us to reap, but things did not work out in the way we wished.
Better conditions of living for human multitudes seemed to be at hand as science and
technology could afford all the means humanity had long searched and awaited for,
but this has not happened. In the Catholic community itself we, the generation that
saw the Vatican Council II take place under our eyes, had hoped in a simple and
quick development of the great achievements and principles dictated by the Holy
Spirit through the voices of the Synodal Fathers. The Council instead revealed the
existence in the Church of vast areas of oppositions to change and some Catholics
have not accepted new perspectives in approaching human history, in the name of the
Easter of the Lord.
None of these hopes became reality and today it is pointed out from many quarters
that European - and so also Italian - Christianity, is tempted by a cheerless passion.
Things are done, but as in antagonism to the surrounding world; the Gospel is
preached but with an acute sense of frustration. The alternative seems to be efficiency
and a spiritualistic euphoria. Is it a way to flee from despair? An Italian newspaper
depicted these feelings in a title: “Stop the world, they have stolen us the future”
(Corriere della Sera, 16 marzo 2006).
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The Gospel of St. Luke goes on. The Lord, unknown traveller, explains to his
disciples:
"Oh, how foolish you are, and how slow of heart to believe all that the
prophets have declared! Was it not necessary that the Messiah should suffer
these things and then enter into his glory?" Then beginning with Moses
and all the prophets, he interpreted to them the things about himself in all
the scriptures”.
It is on this “necessity” that I would like to dwell for a while and try to identify the
good ground on which to build our meeting of today, making good use of the
approach the Lord has set for the two disciples, asking ourselves what kind of
testimony we all are giving.
In Christ’s words, hope appears in the life, heart and intelligence of the disciples of
Jesus when they are honestly addressing facts and the everyday history of our
countries and of our Christian communities. Expectations and set-backs,
misunderstandings and good will are the conditions in which we express the patience
that makes us partners in the passion of the Lord, and opens our lives to the assurance
of His resurrection.
Giving out our lives in a situation of instability, day after day, we come to understand
that, through faith, this becomes the favourable occasion for overcoming the
temptation to follow our own designs and we learn to leave behind any unjustified
trust in ourselves.
All too often we expect too much from the different situations we live in, whereas the
Lord wants us to live in patience and truth the conditions we are in, this being the
best occasion to put ourselves into the hands of God, who never deserts those who
trust in Him.
Our Churches, of China and Italy – or of Europe, for that matter – have to
acknowledge that the journey from Jerusalem to Emmaus is paradigmatic for any
human event. Daily facts do not immediately reveal their ultimate meaning. In fact,
our future is held in the loving care of God for his believers. Dominating powers, be
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they political or cultural, are not determining the future. This kind of approach to the
events of history gets an interesting confirmation in the first community described in
the Acts of the Apostles. The jailing of John and Peter could not be immediately felt
as a positive move.
But after they were released, Peter and John went to see their friends and
reported what the chief priests and the elders had told them. When they
heard it, they raised their voices together to God and said: "Sovereign Lord,
who made the heaven and the earth, the sea, and everything in them, it is
you who said by the Holy Spirit through our ancestor David, your servant:
'Why did the Gentiles rage, and the peoples imagine vain things? The
kings of the earth took their stand, and the rulers have gathered together
against the Lord and against his Messiah. For in this city, in fact, both
Herod and Pontius Pilate, with the Gentiles and the peoples of Israel,
gathered together against your holy servant Jesus, whom you anointed, to
do whatever your hand and your plan had predestined to take place” (Act
4,23-28).
Even this event, in the light of Psalm 2, is open to a new understanding. The unjust
jailing becomes the unexpected occasion through which the will of God unfolds and
is realized. When we put under scrutiny human facts and ask “where” Jesus is or was
– and this questioning is all that is required of the Church, the reason why it exists –
we, as it was the case with the Church of the beginning, receive the certainty of that
hope gained for us by the resurrection of the Lord.
The last part of Luke’s story can help us to analyze further how the most recent
happenings have affected the Italian Church.
As they came near the village to which they were going, he walked ahead
as if he were going on. But they urged him strongly, saying: "Stay with us,
because it is almost evening and the day is now nearly over." So he went
in to stay with them (Lc 24, 25-29).
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After Jesus has explained the Scriptures, the two disciples immediately expressed a
wish: “Stay with us..”. This is the grace of Easter evening, of that reading of
Scriptures made by the Lord. It is a quest for stability, the only workable medicine for
those who were fleeing from hope: “we had hoped…”. And this is also true for our
time of global exchange of peoples, religions, cultures: the urgent need for each
believer to experience, through the gift of the Spirit of Christ, that he is called to
participate to the passion and resurrection of his Lord. And this is the spiritual help
our community has to give to his members.
The Italian Church is making this choice: re-evaluating spiritual life – not intending
this word as meaning ‘immaterial’, ‘unrealistic’, or ‘not-having-to-do with-everydaylife’, but as a life in and through the Holy Spirit, open to His guidance and bearing
the fruit of the Spirit: “love, joy, peace, patience, kindness, generosity, faithfulness,
gentleness, and self-control. There is no law against such things” (Gal 5,22-23).
The other goal we are seeking, is the building up of a simple connection of lay
people and clergy around the Parish, the most realistic institution the Church
invented and built. We feel that life in a Parish helps people to take up their
responsibility as baptized persons, who have received the promise of the Lord: Abide
in me as I abide in you.(Jn 15,3). They might sometimes appear as a
little flock (Lc 12,32), but to them it is granted the future we hope for: “for it is your
Father's good pleasure to give you the kingdom”.
Facts and images
A - Illicit Bishops’ Ordinations
In recent history, China’s Catholic Church has had to face a difficult and serious topic
as the illicit ordinations of Bishops. Although this fact is very much of the day,
nevertheless it goes far beyond my competence and knowledge. But from the little I
have read, I simply want to make a few remarks, starting from the historical process
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that Pope Pius XI opened 60 years ago, when he consecrated in Rome on October
28th, 1926, the first six Chinese Bishops. One, however, could also remember that
Catholic communion in China is much older, starting from the 7th century and
passing through the establishing of the first Catholicos, a Mongolian monk, Mar
Yabhallaha in 1281, or through the first Bishop of Beijing, John of Montecorvino in
1307.
My first remark is: why Bishops’ Ordinations in China seem to make news only
when they are marked as “illicit”? There seems to be only superficial attention from
the media, and transitory puzzled curiosity from quarters interested with things in
China.
Media seem to want to avoid the issue, at least in Italy; they have nothing much to
say except keep repeating the same old theme of the nineteen fifties. Unhappily an
identical attitude prevails in Catholic papers and magazines. Probably, papers do not
precisely know what to write or which kind of attitude to show. Your meeting here in
Italy might also be a help for them. Even quarters interested with China things all too
often tend to be very superficial and unable to get to the core of the whole question.
The significance and value of the issue and lack of authoritative information are no
help to anyone.
One feels that the issue of illicit Episcopal ordinations should be kept clear of any
antagonistic attitude and constantly brought back instead to its simple terms. As Pope
Benedict XVI said: It is a matter for the State to respect the religious freedom of its
people, and not intervene any more in a field that is alien to its competence. All too
often, mention is made of past political mash which makes no sense today.
Even linking the election and ordination of bishops to the establishment of diplomatic
relations between Beijing and the Holy See seems unrealistic and beyond
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comprehension. Catholics are in no need of diplomatic structures as a support to live
in the universal communion with other Catholics, and with the Successor of Peter.
We feel that it is very important to make a distinction between regulating the life of
those who see themselves as part of the Catholic Church within Chinese society, and
regulating the right that any person has to express himself or herself within the rites
and regulations of his/her religion. We know, even through the mistakes we made,
that Catholics have no wish to impose on others. They expect to be able to sit at a
common table, ask and respond, receive reciprocity and intelligent respect and so
give their contribution for a better society at large.
Perhaps, bishops around the world have so far avoided getting involved in affirming
this simple freedom for their Chinese brothers, for fear of creating more confusion.
With the unwelcome result of giving the impression that the visible “communion
with the Successor of Peter” is something that concerns only the Pope, and no one
else. It is not so. We bishops – and every Catholic at that – are one in asking the
Chinese Government to respect the religious freedom of their citizens, and the right
of Catholics to choose their leaders, the Bishops, in a way respectful of their
traditions. In the words of Pope John Paul II, we all earnestly pray «that the day may
soon come when our beloved Chinese brothers and sisters will be completely free to
practice their faith in full communion with the See of Peter and the universal Church»
(Post-Synodal Apostolic Exhortation “The Church in Asia”, 1999).
B - China-Europe contacts
This Colloquium could perhaps be helpful in giving inspirations for contacts between
China and European countries.
China and Europe have had a very long tradition of exchanges on the cultural and
economic levels. Contacts date back almost a millennium, with the adventurous
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journey, and long sojourn in China, of Marc Polo. But the “silk road” used to be a
busy one until the Muslim conquest of the territories known today as the Middle East
made China and Europe strangers to each other.
Contemporary to these two separate contacts of a cultural and economic nature,
religious level contacts took place, through those Christians mentioned in the “Stele
of Xi’an” and, centuries later, through the first group of Franciscan missionaries,
headed by Odoric of Pordenone and later John of Montecorvino.
The effects of those first contacts were not to last long. Almost every recognizable
trace of ancient Christianity disappeared within China; but the memory of those
contacts remained alive, as a sort of reminder that an encounter interrupted by
historical events had to continue somehow.
And a fresh beginning of approaches started again, with the Jesuit pioneers of the
sixteenth century. Matthew Ricci (Li Madou, 1552-1610), and his companions from
several European countries, finally reached the Court in Beijing, slowly building the
foundations of today’s Catholic Church. Ricci, whose cause for beatification is
presently being evaluated in Rome, could be considered as a model for a cultural and
religious dialogue with Chinese people until today.
It was an effort marked through mutual respect and genuine desire to share with the
Chinese people a treasure the Europeans themselves had in their turn found. Chinese
wisdom was able to build a formidable civilization and a great country within the
human family. But it is a matter of pride to remember that with the coming of
Christian priests and brothers a new meaning to life was then brought in, and at last
Chinese civilization could recognize the “visit” from the Lord of Heaven, an event
that itself was able to gather into one family the scattered sons of God.
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The Church – or a new humanity that put its hopes in the lifestyle of the man Jesus of
Nazareth – was the fruit of this visitation from God. An event immensely great, from
which everyone has the right to take up his share. The features of God’s visit are not
the result of human thinking, but represent a fact that has happened through God’s
initiative. People may not agree in recognizing this factual foundation, but those who
do must be granted the right to live accordingly.
History, then, registers also a long series of mistakes committed by Christians under
various circumstances. Their actions were not – and are not – immune from errors,
and Christians bear the responsibility for them. But with no unbearable sense of
culpability, as human history is built over and above mistaken choices and mistaken
purposes. (cfr. John Paul II, Message for the 400th Anniversary of the entering of M.
Ricci in Beijing [January 21, 1601], Rome, October 24, 2001)
Rather, the knowledge of a common ground rooted in connections, mutual
understanding and hope, could generate goodwill for a future marked by shared
responsibility and mutual trust, within the Church, as well as between Chinese
society and the Catholic community. The same hope was clearly expressed by the
Bishops gathered at the Synod for Asia, in 1998: «The Synod Fathers yearn to
promote reconciliation, harmony, communion and unity in China, both in its society
at large and also within the Church in China. They staunchly believe that this
reconciliation, harmony, communion and unity, far from diminishing the personal
commitment of Chinese Catholics to the building up of their great nation, will give
them the courage to join in greater efforts to the promotion of the Chinese People»
(Proposition 52).
In the series of happenings that form the history of contacts between Europe and
China, I must mention here the effort of a man to bridge in a new way the official
distance between the Chinese political Authorities and the Catholic Church.
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An Italian political leader, Vittorino Colombo, born in Milano, a several times
Minister with the Italian Government, and President of the Senate of the Italian
Republic in 1983, on many occasions has had the opportunity of meeting with the
various Chinese leaders, such as Zhou Enlai, Deng Xiaoping, Hu Yaobang, Zhao
Ziyang and Jiang Zemin.
His first opportunity to enter China as Minister of Commerce with Foreign Countries
was in 1971, soon after the opening of diplomatic relations between Beijing and Italy.
On November 20th, 1971, he had the privilege to be allowed to the Nantang Catholic
church to attend Sunday Mass. Every time he was back to China, he was able to meet
and talk with bishops, priests, sisters and Catholic faithful.
In a simple and direct way he always reminded his political counterparts that
Catholicism had to be considered a human phenomena prior and before being a
problem. I am glad to mention this deeply Christian personality also because he can
set a trend of behaviour and enlightment to the now more numerous businessmen,
political leaders, and even tourists that visit China. They all could help build in
China, with their plain and matter-of-fact behaviour, a new vision of Christianity and
Church. The Catholic Church is home to a vast variety of ideas, attitudes and
traditions friendly with what is authentically human anywhere.
C - Cooperation between European Churches and the Church in China
Building a common vision and walking together for a common mission toward
human kind is the desire that has animated many initiatives during the past 25 years.
The Church as a whole bears in front of God the charge to share in His mission for
the benefit of the whole of humanity.
Among the many enterprises that have taken place, special mention deserves the
efforts of giving scholarships to students who intend to give their lives to the service
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of the Church itself: priests, seminarians, religious sisters and a few dedicated lay
people.
This is an area where European Churches can offer considerable help, in assuring
their support, not exclusively economic. It has to extend to the wide area of pastoral
work, perhaps allowing for new initiatives.
The experience of the past decades and academic requirements suggest also some sort
of selection of candidates for studies abroad, taking into account personal facility to
learn a foreign language, dedication to the hard work of specialised studies,
determination to put their abilities at the service of others. All these conditions could
be well kept by a more direct involvement of our Chinese Episcopal Brothers, whose
consent and counselling must always be sought. This could mean also a further effort
of our European Churches to better organize our welcoming of students introduced
by the Church in China.
And now let us get to work. May the Lord bless our Colloquium on an agenda so full
of promises. Thanks to you all.
September 6th, 2006.
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