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Fifty-third year, number 40 (2.666) Vatican City Friday, 2 October 2020

A renewed sense of global co-responsibility to defeat self harming individualism To the UN General Assembly the Holy Father calls for a change in direction to emerge from the crisis

In a video message on Friday, 25 September, Francis ad- dressed participants in the 75th General Assembly of the United This is the time Nations. He stressed that this time of pandemic presents “a choice for a choice between two possible paths”, and we must choose the one that “leads to the consolidation of ANDREA MONDA multilateralism as the expression of a renewed sense of global The words in the video mes- co-responsibility, a solidarity sage the Pope sent to the Gen- grounded in justice and the at- eral Assembly of the United tainment of peace and unity with- Nations are so clear and simple in the human family, which is that they do not need any com- Go d’splan for our world”. At mentary or explanation, but this moment, he said, “it is our only to be read attentively and duty to rethink the future of our meditated on through a reflec- common home and our common tion that leads to concrete ac- p ro j e c t ”, and to engage in “a tion. Head, heart and hands, to frank and coherent dialogue aimed use an image that is dear to at strengthening multilateralism Bergoglio, must be touched and cooperation between states”. and involved together in a vir- tuous cycle that spurs mankind to make that “change of direc- PAGE 4 tion” that is at the heart of this message which at times sounds like an exhortation, almost a c r y. Introduction to the Letter The Pope announces Apostolic Letter on the memorial of St The global situation, ex- amined with participation and Like a “library of Christ” heartfelt meticulousness by the Love of Sacred Scripture Holy Father in fact, “calls for a RAVA S I ON PA G E 6 change of direction. To achieve the personal dialogue with this, we already possess the ne- cessary cultural and technolo- Apostolate of the Sea On Wednesday morning, 30 September, after the reading of the summaries of gical resources, and social the General Audience in various languages, the Holy Father announced that awareness. This change of dir- ection will require, however, a Centennial of Stella Maris earlier that morning he had signed an Apostolic Letter to coincide with the more robust ethical framework memorial of the 16th centenary of the death of Jerome. capable of overcoming ‘to day’s PAGE 12 The following is a translation of his words. widespread and quietly growing Today, I signed the Apostolic Letter “Sacrae Scripturae Affectus”, on the culture of waste’”. A few lines 16th centenary of the death of Saint Jerome. May the example of this great earlier the Pope had lingered P a ro l i n ’s address to members doctor and father of the Church, who placed the Bible at the centre of his on the great technological pro- life, inspire in everyone a renewed love for the Sacred Scripture and the gress made in the last few years Moneyval programme desire to live in personal dialogue with the Word of God”. that should serve to make the living and work conditions of PAGE 13 people more dignified and not to contribute instead to their greater exploitation. The long dialogue between the then Car- General dinal Ratzinger and the philosopher Jurgen Habermas in the early years of this cen- Audience tury, comes to mind, in which the former highlighted how great developments in techno- logy had not been matched by analogous growth in humanity at an ethical level, as was demonstrated for example by nuclear energy, a gigantic power which demands an equally great moral strength. To use the words of the English author Tolkien: we are building a world of better means for worse ends.

PAGE 3 For the Holy Father’s Apostolic Letter ‘Scripturae Sacrae Affectus’, see pages 7-11 CONTINUED ON PA G E 5 page 2 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40

By October a decision is expected regarding the Vatican proposal to extend the Provisional Agreement ‘ad experimentum’ The Holy See and China reasons for Agreement on appointment of bishops

ANDREA TORNIELLI Parolin explained that the intention September 2018, the subject matter communion”. The interventions of is to propose an extension to the of the Agreement itself had been political structures on the internal The Provisional Agreement signed Chinese authorities, maintaining the clearly specified immediately: that it life of the Catholic community had on 22 September 2018 between the Agreement as provisional, “as done does not cover direct diplomatic re- provoked the phenomenon of the Holy See and the People’s Republic in these first two years, so as to fur- lations between the Holy See and so-called “u n d e rg ro u n d ” c o m m u n i t y, of China regarding the appointment ther verify its usefulness for the China, the juridical status of the which sought to remove itself from of bishops, which went into effect a Church in China”. Notwithstanding Catholic Chinese Church, or rela- the control of the religious policies month later, will expire this coming the lengthy period of time and diffi- tions between the clergy and the of the government. 22 October. Signed in Beijing, the culties, aggravated in the last ten country’s authorities. The Provision- Well aware of the wounds inflict- months due to the pandemic, Pa- term of the ad experimentum P ro v i - al Agreement exclusively treats the ed on the communion of the Church rolin said, “it seems to me that a dir- sional Agreement was set for two process for the appointment of bish- caused by weakness and error, but ection has been marked out that is years after which it would eventually ops: an essential question for the life also by undue external pressure on worth continuing; then we will see”. of the Church and for the commu- be definitively confirmed or some people, , after years of From the very first communiqué, nion between the pastors of the other decision reached. Recently, lengthy negotiations undertaken by jointly published by the Holy See Chinese with the Secretary of State Cardinal Pietro and the Chinese government on 22 his predecessors, reestablished full Bishop of and with the bish- communion with Chinese bishops ops throughout the world. The goal ordained without papal mandate. of the Provisional Agreement, there- This decision was taken after reflect- fore, has never been merely diplo- ing, praying and examining each in- matic, much less, political, but was dividual personal situation. The sole Cardinal Parolin and Archbishop Gallagher always genuinely pastoral. Its objec- tive is to permit the Catholic faithful scope of the Provisional Agreement, meet Mr Pompeo in the Vatican to have bishops in full communion the Pontiff clarified, is “to support with the Successor of Peter who are and advance the preaching of the at the same time recognized by the Gospel, and to reestablish and pre- The American Secretary of State, Mike Pompeo, arrived at the Vatican authorities of the People’s Republic serve the full and visible unity of the on Thursday morning, 1 October, to meet Cardinal Pietro Parolin and of China. Catholic community in China”. Archbishop Paul Richard Gallagher. Right after the signing of the Pro- The first two years led to new Responding to questions from journalists, the Director of the Holy See visional Agreement, in his Septem- episcopal appointments with Rome’s Press Office, Mr Matteo Bruni, said: “During this morning’s talks ber 2018 Message to the Catholics of agreement, and some bishops were between the Secretary of State of the United States of America, China and the Universal Church, officially recognized by the govern- Richard Pompeo, and His Holiness’ Secretary of State, H.E. Cardinal Pope Francis recalled that in the last ment in Beijing. Even though con- Pietro Parolin, accompanied by H.E. Archbishop Richard Gallagher, Sec- decades, wounds and divisions in tact was blocked in recent months retary for Relations with States, the parties presented their respective pos- the heart of the Catholic Church in due to the pandemic, the results itions regarding relations with the People’s Republic of China, in a re- China were “centred especially on have been positive, although limited, spectful, relaxed and cordial environment. They also spoke about some the figure of the bishop as the and suggest going forward with the areas of conflict and crisis, particularly in the Caucasus, the Middle East, guardian of the authenticity of the application of the Agreement for an- and the Eastern Mediterranean. The meeting lasted about 45 minutes”. faith and as guarantor of ecclesial other determined period of time.

Funds collected in US for the Vatican Apostolic Archives VAT I C A N BULLETIN Treasures of History Foundation

AUDIENCES Cardinal Marc Ouellet, PSS, Prefect of God works through generous people even in the midst of a world the Congregation for Bishops pandemic and economic crisis, among other things! Consequently, Thursday, 24 September H.E. Ms Alexandra Valkenburg- His Eminence, the Cardinal Archivist José Tolentino de Mend- onça and the Prefect Bishop Sergio Pagano of the Vatican H.E. Ms Eunisis Vásquez Acosta, Am- Roelofs, Ambassador of the European Apostolic Archives wish to announce that a Foundation was re- bassador of the Dominican Republic Union, on the occasion of the presenta- tion of her credential letters cently established in Atlanta, Georgia, USA, which enjoys a tax-ex- Archbishop Giacomo Morandi, titular emption status. Its name is the Treasures of History Foundation. It Archbishop of Cerveteri, Secretary of Archbishop Giovanni d’Aniello, titular is comprised of two boards: the Board of Members, who are US the Congregation for the Doctrine of Archbishop of Paestum, Apostolic - Prelates, and the Board of Directors, who are all laypersons except the Faith cio to the Russian Federation for two Monsignors who serve as CEO and Vice-chair. The Board of Directors in effect manages the running of the Foundation. Archbishop Waldemar Stanisław Som- Archbishop Francisco M. Padilla, titular The Foundation is dedicated to collect funds for the Vatican mertag, titular Archbishop of Archbishop of Nebbio, Apostolic Nun- Ap ostolic Archives, the Papal Archives, and thereby assist the ven- Maastricht, Apostolic Nuncio to cio to Guatemala erable Institution in fulfilling the mission that succeeding Nicaragua Directors and agents of the Inspectorate have entrusted to it since its establishment over 400 years ago as of Vatican Public Security, with family Friday, 25 September part of the Vatican Apostolic Library. It houses millions of parch- members, on the occasion of the 75th ments and documents, including diplomatic and personal corres- H.E. Mr Andrzej Duda President of the anniversary of its founding pondence between different Popes and Presidents of the United Republic of Poland, and entourage States. The Institution is accessed by scholars across the world, ir- re sp ective of their faith. Cardinal Salvatore De Giorgi, Archbish- NECROLO GY Tax deductible donations can be made to this Foundation by op emeritus of Palermo, Archbishop John J. Mayers, Archbishop sending them to: Members of the Circolo San Pietro Treasures of History Foundation, 2722 N Green Valley Pkwy, Unit emeritus of Newark, USA, at age 79 (24 #50705, Henderson, NV 89014-9997 Monday, 28 September Sept.)

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GENERAL AU D I E N C E

“A fair and equitable society is a healthier society”, and a participatory society strengthens communion, Pope Francis stressed at the General Audience on Wednesday morning, 30 September. Speaking from the Vatican’s San Damaso courtyard, he continued his series of catecheses on the need to heal the world in this time of pandemic, and reflected on a passage from the Letter to the Hebrews (12:1-2) and the importance of keeping “our eyes fixed on , who saves and heals the world”. The following is a translation of the Holy Father’s catechesis, which he delivered in Italian.

Pope Francis continues his series of catecheses on the need to heal the world A society with solidarity is much more resistant than any kind of virus

Dear Brothers and Sisters, do (cf. Lk 10:1-9; Jn 15: 9-17), to dumb by looking the other way. on. These injustices are neither Good morning! take care of all without distinc- This is what we have to do in or- natural nor inevitable. They are tion on the basis of race, lan- der to change. In the normality the work of man, they come from In recent weeks we have reflected guage or nation. of the Kingdom of God, there is a model of growth detached from together, in the light of the Gos- bread for all and more to spare, the deepest values. The waste of pel, on how to heal the world In order for this to really hap- social organization is based on leftover food: with that waste one that is suffering from a malaise pen, we need to contemplate and contributing, sharing and distrib- can feed everyone. And this has that has been highlighted and ac- appreciate the beauty of every uting, not on possessing, exclud- made many people lose hope and centuated by the pandemic. The human being and every creature. ing and accumulating (cf. Mt has increased uncertainty and an- malaise was already there: the We were conceived in the heart 14:13-21). guish. This is why, to emerge pandemic highlighted it more, it of God (cf. Eph 1:3-5). “Each of from the pandemic, we must find accentuated it. We have walked us is the result of a thought of The gesture that enables pro- the cure not only for the the paths of d i g n i t y, solidarity and God. Each of us is willed, each gress in a society, a family, a coronavirus — which is important! s u b s i d i a r i t y, paths that are essen- of us is loved, each of us is ne- neighbourhood, or a city, every- — but also for the great human tial to promote human dignity cessary” (Benedict XVI, Homily for one, is to give oneself, to give, and socio-economic viruses. They and the common good. And as dis- the beginning of the Petrine ministry, which is not giving alms, but is a Laudato must not be concealed by white- ciples of Jesus, we have proposed 24 April 2005; Encyclical giving of self that comes from the Si’, 65). Furthermore, every washing them so that they cannot to follow in his steps, opting for heart. A gesture that distances us creature has something to say to be seen. And certainly we cannot the poor, rethinking the use of ma- from selfishness and the anxiety us about God the creator (cf. En- expect the economic model that terial goods and taking care of our of possessing. But the Christian cyclical Laudato Si’, 69, 239). Ac- underlies unfair and unsustainable common home. In the midst of the way of doing this is not a mech- knowledging this truth and giv- development to solve our prob- pandemic that afflicts us, we anical way: it is a human way. We ing thanks for the intimate bonds lems. It has not and will not do anchored ourselves to the prin- will never be able to emerge from in our universal communion with so, because it cannot do so, even ciples of the social doctrine of the the crisis that was highlighted by all people and all creatures activ- though some false prophets con- C h u rc h , allowing ourselves to be the pandemic, mechanically, with ates “generous care, full of ten- new tools — which are very im- tinue to promise the “trickle- guided by faith, by hope and by derness” (ibid., 220). And it also down effect” that never comes c h a r i t y. Here we found solid help portant, they allow us to move helps us to recognize Christ forward, and we must not be (“Trickle-down effect” in English, so as to be transformers who present in our poor and suffering “d e r ra m e ” in Spanish (cf. Apostol- dream big, who are not stopped afraid of them — but knowing brothers and sisters, to encounter that even the most sophisticated ic Exhortation Evangelii Gaudium, by the meanness that divides and them and to listen to their cry 54). You yourselves have heard hurts, but who encourage the means, capable of doing many and the cry of the earth that things, are incapable of one the theory of the glass: the im- generation of a new and better echoes it (cf. ibid., 49). portant thing is that the glass be- world. thing: tenderness. And tenderness Inwardly mobilized by these is the very sign of Jesus’ p re s e n c e . come full and then overflow to I would like this journey not to cries that demand of us another Approaching others in order to the poor and to others, and they end with my catecheses, but course (cf. ibid., 53), that demand walk [together], to heal, to help, receive wealth. But there is a phe- rather that we may be able to change, we will be able to con- to sacrifice oneself for others. nomenon: the glass begins to fill continue to walk together, to tribute to the restoration of rela- up and when it is almost full it Thus, that normality of the “keep our eyes fixed on Jesus” tions with our gifts and capacities grows, it grows and grows, and Kingdom of God is important: (cf. Heb 12:2), as we heard at the (cf. ibid., 19). We will be able to the trickling down never happens. that bread may reach everyone, beginning; our eyes fixed on regenerate society and not return We must be careful. that social organization be based Jesus, who saves and heals the to so-called “normality”, which is on contributing, sharing and dis- We need to set to work urgently world. As the Gospel shows us, an ailing normality, indeed which to generate good policies, to tributing, with tenderness; not on Jesus healed the sick of every was ailing before the pandemic: design systems of social organiza- possessing, excluding and accu- type (cf. Mt 9:35), he gave sight the pandemic highlighted it! tion that reward participation, care mulating. Because at the end of to the blind, the word to the “Now we return to normality”: and generosity, rather than indif- life, we will not take anything mute, hearing to the deaf. And no, this will not do, because this ference, exploitation and particu- with us into the other life! when he cured diseases and phys- normality was sick with injustice, lar interests. We must go ahead ical infirmity, he also healed the inequality and environmental A small virus continues to with tenderness. A fair and equit- spirit by forgiving sins, because degradation. The normality to cause deep wounds and to expose able society is a healthier society. Jesus always forgives, as well as which we are called is that of the our physical, social and spiritual A participatory society — w h e re “social suffering” by including Kingdom of God, where “the vulnerabilities. It has laid bare the “last” are taken into account the marginalized (cf. Catechism of blind receive their sight and the the great inequality that reigns in the Catholic Church, 1421). Jesus, lame walk, lepers are cleansed, the world: inequality of oppor- CONTINUED ON PA G E 12 who renews and reconciles every and the deaf hear, and the dead tunity, of goods, of access to creature (cf. 2 Cor 5:17; Col 1:19- are raised up and the poor have health care, of technology, educa- 20), gives us the gifts necessary to good news preached to them” tion: millions of children cannot love and heal as he knew how to (Mt 11:5). And nobody plays go to school, and so the list goes page 4 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40

To the UN General Assembly the Pope calls for a change in direction and multilateralism to emerge from the crisis A renewed global co-responsibility to defeat self harming individualism

In order to emerge from the crisis, we must defeat the temptation to fall back on self harming attitudes such as nationalism and individualism, and take the path of multilateralism which leads to a “renewed sense of global co-responsibility”, Pope Francis said in a video message on Friday, 25 September, addressed to participants in the ongoing 75th General Assembly of the United Nations. The following is the English text of the Holy Father’s message, which he delivered in Spanish.

Mr. President, care for the sick. If anyone should Peace be with all of you! be given preference, let it be the poorest, the most vulnerable, those I offer cordial greetings to you, Mr who so often experience discrimina- President, and to all the Delegations tion because they have neither pow- taking part in this significant Sev- enty-fifth Session of the United Na- er nor economic resources. The current crisis has also demon- tions’ General Assembly. In particu- for the future. As part of this pic- subsidiarity, supports economic de- strated that solidarity must not be lar, I greet the Secretary General, ture, religious believers continue to velopment at the local level and in- an empty word or promise. It has Mr António Guterres, the participat- endure every kind of persecution, in- vests in education and infrastructure also shown us the importance of ing Heads of State and Govern- cluding genocide, because of their benefiting local communities, will avoiding every temptation to exceed ment, and all those who are follow- beliefs. We Christians too are vic- lay the foundation not only for eco- our natural limits. “We have the free- ing the General Debate. tims of this: how many of our broth- nomic success but also for the re- dom needed to limit and direct tech- The seventy-fifth anniversary of ers and sisters throughout the world newal of the larger community and nology; we can put it at the service the United Nations offers me a fit- are suffering, forced at times to flee nation. Here I would renew my ap- of another type of progress, one ting occasion to express once again from their ancestral lands, cut off peal that “in light of the present cir- which is healthier, more human, the Holy See’s desire that this Or- from their rich history and culture. cumstances … all nations be enabled more social, more integral”.4 This ganization increasingly serve as a to meet the greatest needs of the also needs to be taken into careful We should also admit that hu- sign of unity between States and an moment through the reduction, if consideration in discussions on the manitarian crises have become the instrument of service to the entire status quo, in which people’s right to not the forgiveness, of the debt bur- 1 complex issue of artificial intelli- human family. life, liberty and personal security are dening the balance sheets of the gence (AI). In these days, our world continues not protected. Indeed, as shown by poorest nations”.6 Along these same lines, I think of to be impacted by the Covid-19 pan- conflicts worldwide, the use of ex- The international community the effects of the pandemic on em- demic, which has led to the loss of plosive weapons, especially in popu- ought to make every effort to put an ployment, a sector already destabil- so many lives. This crisis is changing lated areas, is having a dramatic end to economic injustices. “When ized by a labour market driven by our way of life, calling into question long-term humanitarian impact. multilateral credit organizations pro- increasing uncertainty and wide- our economic, health and social sys- Conventional weapons are becoming vide advice to various nations, it is spread robotization. There is an ur- tems, and exposing our human fra- less and less “conventional” and important to keep in mind the lofty g i l i t y. gent need to find new forms of work more and more “weapons of mass truly capable of fulfilling our human concepts of fiscal justice, the public The pandemic, indeed, calls us d e s t ru c t i o n ”, wreaking havoc on potential and affirming our dignity. budgets responsible for their in- “to seize this time of trial as a time cities, schools, hospitals, religious In order to ensure dignified employ- debtedness and, above all, an effec- of choosing, a time to choose what sites, infrastructures and basic ser- ment, there must be a change in the tive promotion of the poorest, which matters and what passes away, a vices needed by the population. prevailing economic paradigm, makes them protagonists in the so- time to separate what is necessary What is more, great numbers of 7 which seeks only to expand compa- cial network”. We have a resp onsi- from what is not”.2 It can represent people are being forced to leave nies’ profits. Offering jobs to more bility to offer development assistance a concrete opportunity for conver- their homes. Refugees, migrants and people should be one of the main to poor nations and debt relief to sion, for transformation, for rethink- the internally displaced frequently 8 objectives of every business, one of highly indebted nations. ing our way of life and our econom- find themselves abandoned in their the criteria for the success of pro- “A new ethics presupposes being ic and social systems, which are countries of origin, transit and des- ductive activity. Technological pro- aware of the need for everyone to widening the gap between rich and tination, deprived of any chance to gress is valuable and necessary, work together to close tax shelters, poor based on an unjust distribution better their situation in life and that provided that it serves to make avoid evasions and money launder- of resources. On the other hand, the of their families. Worse still, thou- p eople’s work more dignified and ing that rob society, as well as to pandemic can be the occasion for a sands are intercepted at sea and for- safe, less burdensome and stressful. speak to nations about the imp or- “defensive retreat” into greater indi- cibly returned to detention camps, tance of defending justice and the vidualism and elitism. All this calls for a change of direc- where they meet with torture and common good over the interests of tion. To achieve this, we already abuse. Many of these become vic- We are faced, then, with a choice the most powerful companies and possess the necessary cultural and tims of human trafficking, sexual between two possible paths. One multinationals”9. Now is a fitting technological resources, and social slavery or forced labour, exploited in path leads to the consolidation of time to renew the architecture of in- awareness. This change of direction degrading jobs and denied a just multilateralism as the expression of ternational finance.10 a renewed sense of global co-re- will require, however, a more robust wage. This is intolerable, yet inten- Mr. President, sponsibility, a solidarity grounded in ethical framework capable of over- tionally ignored by many! coming “to day’s widespread and Five years ago, I had the oppor- justice and the attainment of peace 5 The numerous and significant in- and unity within the human family, quietly growing culture of waste”. ternational efforts to respond to tunity to address the General As- which is God’s plan for our world. At the origin of this “t h ro w a w a y these crises begin with great promise sembly in person on its seventieth The other path emphasizes self-suffi- c u l t u re ” is a gross lack of respect for — here I think of the two Global anniversary. My visit took place at a ciency, nationalism, protectionism, human dignity, the promotion of Compacts on Refugees and on Mi- time marked by truly dynamic multi- individualism and isolation; it ex- ideologies with reductive under- gration — yet many lack the neces- lateralism. It was a moment of great cludes the poor, the vulnerable and standings of the human person, a sary political support to prove suc- hope and promise for the interna- those dwelling on the peripheries of denial of the universality of funda- cessful. Others fail because individu- tional community, on the eve of the life. That path would certainly be mental human rights, and a craving al states shirk their responsibilities adoption of the 2030 Agenda for detrimental to the whole community, for absolute power and control that and commitments. All the same, the Sustainable Development. Some causing self-inflicted wounds on is widespread in today’s society. Let current crisis offers an opportunity months later, the Paris Agreement everyone. It must not prevail. us name this for what it is: an attack for the United Nations to help build on Climate Change was also adop- The pandemic has highlighted the against humanity itself. a more fraternal and compassionate ted. urgent need to promote public It is in fact painful to see the so ciety. Yet we must honestly admit that, health and to make every person’s number of fundamental human This includes reconsidering the even though some progress has been right to basic medical care a reality.3 rights that in our day continue to be role of economic and financial insti- made, the international community For this reason, I renew my appeal violated with impunity. The list of tutions, like that of Bretton-Woods, has shown itself largely incapable of to political leaders and the private such violations is indeed lengthy, which must respond to the rapidly honouring the promises made five sector to spare no effort to ensure and offers us a frightening picture of growing inequality between the su- years ago. I can only reiterate that access to Covid-19 vaccines and to a humanity abused, wounded, de- per-rich and the permanently poor. “we must avoid every temptation to the essential technologies needed to prived of dignity, freedom and hope An economic model that encourages fall into a declarationist nominalism number 40, Friday, 2 October 2020 L’OSSERVATORE ROMANO page 5 Fr a n c i s ’ video message to the UN General Assembly which would assuage our con- ones… We must seriously ask to live apart from their families, I with our joint intention “to achieve sciences. We need to ensure that our ourselves if there is the political will express my fraternal closeness. At at the earliest possible date the ces- institutions are truly effective in the to allocate with honesty, responsibil- the same time, I appeal once more sation of the nuclear arms race and struggle against all these scourges”.11 ity and courage, more human, finan- for greater determination and com- to undertake effective measures in I think of the alarming situation cial and technological resources to mitment in the fight against those the direction of nuclear disarma- 18 in the Amazon and its indigenous mitigate the negative effects of cli- heinous practices that debase not ment”. peoples. Here we see that the envi- mate change, as well as to help the only women, but all humanity, In addition, our strife-ridden ro n mental crisis is inseparably linked poorest and most vulnerable popula- which by its silence and lack of ef- world needs the United Nations to to a social crisis, and that caring for tions who suffer from them the fective action becomes an accom- become an ever more effective inter- 13 the environment calls for an integ- most”. The Holy See will continue plice in them. national workshop for peace. This rated approach to combatting pover- to play its part. As a concrete sign Mr. President, means that the members of the Se- ty and exclusion.12 of the Holy See’s commitment to We must ask ourselves if the prin- curity Council, especially the Per- care for our common home, I re- To be sure, the growth of an in- cipal threats to peace and security — manent Members, must act with cently ratified the Kigali Amend- tegral ecological sensitivity and the poverty, epidemics, terrorism and so greater unity and determination. In ment to the Montreal Protocol.14 desire for action is a positive step. many others — can be effectively this regard, the recent adoption of a global cease-fire during the present “We must not place the burden on Mr. President, countered when the arms race, in- crisis is a very noble step, one that the next generations to take on the We cannot fail to acknowledge cluding nuclear weapons, continues demands good will on the part of all problems caused by the previous the devastating effects of the Covid- to squander precious resources that 19 crisis on children, including unac- could better be used to benefit the for its continued implementation. Here I would also reiterate the im- companied young migrants and integral development of peoples and portance of relaxing international refugees. Violence against children, protect the natural environment. sanctions that make it difficult for including the horrible scourge of We need to break with the present states to provide adequate support child abuse and pornography, has This is the time climate of distrust. At present, we for their citizens. also dramatically increased. are witnessing an erosion of multilat- Mr. President, for a choice Millions of children are presently eralism, which is all the more serious unable to return to school. In many in light of the development of new We never emerge from a crisis just parts of the world, this situation forms of military technology,16 such as we were. We come out either bet- CONTINUED FROM PA G E 1 risks leading to an increase in child as lethal autonomous weapons sys- ter or worse. This is why, at this crit- labour, exploitation, abuse and mal- tems (L AW S ) which irreversibly alter ical juncture, it is our duty to rethink As it lists the problems afflict- nutrition. Sad to say, some countries the nature of warfare, detaching it the future of our common home and ing humanity today across all the and international institutions are further from human agency. our common project. A complex task continents, offering examples, the also promoting abortion as one of We need to dismantle the perverse lies before us, one that requires a Pop e’s message puts the priorities the so-called “essential services” logic that links personal and nation- frank and coherent dialogue aimed back in order, reflecting on the provided in the humanitarian re- al security to the possession of at strengthening multilateralism and ends and therefore on the means, sponse to the pandemic. It is troub- weaponry. This logic serves only to cooperation between states. The stressing the centrality of the dig- ling to see how simple and conve- increase the profits of the arms in- present crisis has further demon- nity of men and women and the nient it has become for some to dustry, while fostering a climate of strated the limits of our self-suffi- defence of those fundamental hu- deny the existence of a human life distrust and fear between persons ciency as well as our common vul- man rights that are still very often as a solution to problems that can and peoples. nerability. It has forced us to think breached. The message tackles and must be solved for both the clearly about how we want to emerge Nuclear deterrence, in particular, from this: either better or worse. many themes and issues: from ac- mother and her unborn child. creates an ethos of fear based on the cess to a Covid-19 vaccine to the The pandemic has shown us that I urge civil authorities to be espe- threat of mutual annihilation; in this erosion of multilateralism, from we cannot live without one another, cially attentive to children who are way, it ends up poisoning relation- the challenge of the frontier of ar- or worse still, pitted against one an- denied their fundamental rights and ships between peoples and obstruct- tificial intelligence to faith based other. The United Nations was es- dignity, particularly their right to life ing dialogue.17 That is why it is so persecutions, from humanitarian tablished to bring nations together, and to schooling. I cannot help but important to support the principal crises to the problem of internally to be a bridge between peoples. Let think of the appeal of that cour- international legal instruments on displaced people, from debt re- us make good use of this institution ageous young woman, Malala nuclear disarmament, non-prolifera- mission to the demand for an end in order to transform the challenge Yousafzai, who speaking five years tion and prohibition. The Holy See to tax havens, from the Amazon that lies before us into an opp ortu- ago in the General Assembly, re- trusts that the forthcoming Review and the environmental issue to nity to build together, once more, Conference of the Parties to the the condition of children, from minded us that “one child, one the future we all desire. Treaty on the Non-Proliferation of the plague of abortion to the pro- teacher, one book and one pen can Nuclear Weapons (NPT) will result God bless you all! motion of the family that is sub- change the world”. in concrete action in accordance Thank you, Mr. President jected to forms of ideological col- The first teachers of every child onization, from the condition of are his or her mother and father, the women to the urgency of nuclear family, which the Universal Declara- 1 Address to the General Assembly of the United Nations, 25 September 2015; disarmament, but the heart of the tion of Human Rights describes as BENEDICT XVI, Address to the General Assembly of the United Nations, 18 discourse is the theme of decision. the “natural and fundamental group April 2008. 15 The current time, marked by unit of society”. All too often, the 2 Meditation during the Ext ra o rdinary Moment of Prayer in the Time of Pan- the crisis of the pandemic is, for family is the victim of forms of ideo- demic, 27 March 2020. the Pope, the time for a choice: logical colonialism that weaken it 3 Universal Declaration of Human Rights, Article 25.1 “We are faced, then, with a and end up producing in many of 4 Encyclical Letter Laudato Si’, 112. choice between two possible its members, especially the most vul- 5 Address to the General Assembly of the United Nations Organization, 25 paths. One path leads to the con- nerable, the young and the elderly, a September 2015. solidation of multilateralism as feeling of being orphaned and lack- 6 Urbi et Orbi Message, 12 April 2020. the expression of a renewed sense ing roots. The breakdown of the 7 Address to the Participants in the Seminar “New Forms of Solidarity”, 5 Fe- of global co-responsibility, a family is reflected in the social frag- bruary 2020. solidarity grounded in justice and mentation that hinders our efforts to 8 Ibid. the attainment of peace and unity confront common enemies. It is time 9 within the human family, which is Ibid. that we reassess and recommit our- 10 Go d’s plan forour world. The selves to achieving our goals. Cf. Ibid. 11 Address to the General Assembly of the United Nations Organization, 25 other path emphasizes self-suffi- One such goal is the advancement ciency, nationalism, protection- September 2015. of women. This year marks the 12 Encyclical Letter Laudato Si’, 139. ism, individualism and isolation; twenty-fifth anniversary of the 13 Message to the Participants in the Twenty-fifth Session of the Conference of it excludes the poor, the vulner- Beijing Conference on Women. At States Parties to the United Nations Framework Convention on Climate able and those dwelling on the every level of society, women now Change, 1 December 2019. peripheries of life. That path play an important role, offering their 14 Message to the Thirty-first Meeting of the Parties to the Montreal Protocol,7 would certainly be detrimental to singular contribution and cour- the whole community, causing ageously promoting the common November 2019. self-inflicted wounds on everyone. 15 Universal Declaration of Human Rights, Article 16.3. good. Many women, however, con- 16 It must not prevail”. These are tinue to be left behind: victims of Address on Nuclear Weapons, Atomic Bomb Hypocenter Park, Nagasaki, 24 clear, simple words that need no slavery, trafficking, violence, exploi- November 2019. commentary but rather listening. 17 tation and degrading treatment. To Ibid. 18 A. MONDA them, and to those who are forced Treaty on the Non-Proliferation of Nuclear Weapons, Preamble. page 6 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40

Apostolic Letter ‘Scripturae Sacrae Affectus’

Like a “library of Christ” Introduction to the Document

C a rd i n a l GIANFRANCO RAVA S I Great, Pope from 590 to 605, who used Jerome’s translation for his ex- t was 30 September 420 in egetic and spiritual writings, fol- Bethlehem, near the cave of lowed by his near contemporary Christ’s Nativity; Jerome the and Dalmatian was closing his , who died in 735. The river of earthly existence, the plot copies grew drastically, dragging lineI of which had been particularly with it all kinds of debris, that is, varied and even tormented. Exactly scribal errors, intentional mutations, 1600 years after that autumn day marginal variations, contamination Pope Francis wished to dedicate an with other ancient Latin versions. extensive and intense Apostolic Let- Then revision and codification work ter to him, which constitutes the was required, giving rise to veritable substance of this small volume. The textual typologies represented by title, Scripturae Sacrae Affectus, de- families of codes, conventionally rived from the Saint’s memorial grouped according to geographical liturgy, represents an extraordinary a re a s . synthesis of his personal experience Thus was born the so-called and his works, indeed, almost an “Italian” model, named from the emblematic banner of one who is re- Vu l g a t e ’s primary sphere of dissemin- membered by all as the translator ation: it must not be forgotten that par excellence of the Bible through the sixth century historian and theo- the Vu l g a t e which has spanned the logian Cassiodorus, along with Saint centuries. Gregory, crafted the adoption of For this very reason his figure has J e ro m e ’s version for reading and been a capital point of reference for studying the Bible within his Vivari- the history of western culture and had opened in his mind. Standing on the ecclesial importance it re- um, the “university” he founded in even for art, and it is truly surpris- before the divine Judge, “questioned cords. Above all it captures the his lands of Squillace in Calabria. ing that the Pope himself wished to about my state, I responded that I highly original soul that is also at There was a “Gaelic” typ ology evoke several “sapiential” artistic was a Christian. But the Judge re- the root of every qualified transla- linked to Alcuin, entrusted with this portraits, beginning from the torted: ‘You lie! You are a Ciceroni- tion that continues even today to be work by Charles the Great (8th-9th “touching masterpiece” of the panel an, not a Christian’”. This is how revealed through the endless ver- centuries); other models appeared in of the penitent Jerome in the wilder- the Saint recounted the great turn- sions of the Bible in the most di- Spain and Ireland. It is not neces- ness that Leonardo da Vinci painted ing point of his life in Letter 22 of verse languages. sary for our purposes to outline the circa 1482 and which had a romantic the traditional catalogue, addressed To translate, in fact, is an act of profile of this branched delta where storyline. Even the last hours lived to the faithful Eustochium. inculturation and, to this point, ex- the river of the Vu l g a t e landed, nor by the Saint were represented by the In another letter, he wrote: “I plicitly recovering a meaningful re- to describe the revisions made by majestic altarpiece in which betook myself to a brother who be- flection developed from contempor- various people, such as for example Domenichino, between 1611 and fore his conversion had been a Jew ary thought (P. Ricoeur, L. Wittgen- Damian and Lanfranco 1614, focused on the extreme Com- and asked him to teach me Hebrew. stein, G. Steiner), the Pope estab- di Pavia in the 11th century. The munion of St Jerome, a work held, Thus, after having familiarised my- lishes “that an analogy exists most widespread text that followed like the other, in the Vatican Pin- self with the pointedness of Quintili- between translation as an act of “lin- its path in the centuries that fol- acoteca. In a hieratic atmosphere the an, the fluency of Cicero, the seri- guistic” hospitality and other forms lowed until the Renaissance was the legendary “Lion of Bethlehem”, by ousness of Fronto and the gentleness of hospitality. This is why translation so-called Biblia Parisiensis, in use at now debilitated, receives the Euchar- of Pliny, I began to learn my letters does not concern language alone but the University of Paris, however one ist surrounded by his disciples and anew and to study to pronounce really reflects a broader ethical de- of the least perfect forms in the long by the faithful Paula, witnesses of words both harsh and guttural. cision connected with an entire ap- life of the Vu l g a t e . the monastic communities he foun- What labour I spent upon this task, proach to life. Without translation, It was only in the Council of ded. what difficulties I went through, different linguistic communities Trent that, after the authenticity of The Apostolic Letter is a veritable how often I despaired, how often I would be unable to communicate the Vu l g a t e was affirmed as the offi- historical-theological portrait of this gave over and then in my eagerness among themselves; we would close cial biblical text of the Catholic passionate expert on the Word of to learn commenced again, can be the doors of history to one another Church (8 April 1546) — on whose God; it is a guide to follow his vast attested both by myself the subject and negate the possibility of build- specific value the Apostolic Letter exegetic and spiritual work; it is an of this misery and by those who ing a culture of encounter. In effect, offers an essential and precise indic- appeal to follow in his footsteps, then lived with me”. Thus began the without translation there can be no ation — that the vote for a more rig- “loving what he loved”. The clarity great adventure that became such hospitality; indeed hostility orous “typical edition” was ex- of the dictation and structure of the renowned with the name Vu l g a t e , the would increase. A translator is a pressed. The guidance of the Coun- papal text is such that it requires no development of a “p opular”Latin bridge builder. How many hasty cil Fathers was fulfilled only on 9 commentary, but only an attentive translation of the Bible. judgments are made, how many con- November 1592, after difficult events reading: each page is inlaid with The Pope follows from that mo- demnations and conflicts arise from that involved five Popes (Pius I V, Pi- highly suggestive citations derived ment the entire itinerary, through the fact that we do not understand us V, Sixtus V, Gregory X I V, Clement from Jerome’s writings. For this reas- certain fascinating and moving the language of other persons and VIII). The definitive edition was then on it is truly possible to almost hear verses, of the Christian experience of fail to apply ourselves, with firm published with the title Biblia Sacra his voice, with the range of tones, of Jerome, whose heart lies in love for hope, to the endless demonstration Vulgatae editionis Sixti Quinti Pont. accents, of the same sentiments of Sacred Scripture which he faces in of love that translation represents.” iussu recognita atque edita. In the such a strong character and the typ- its twofold dimension of “letter” and With all the critical reservations, 1604 Lyons edition the name of ical features of biblical prophets “spirit”. The fundamental axis of his often understandable considering Clement VIII was also added, and with their vehemence and passion. human and spiritual journey lies in the different chronological and cul- henceforth the “Sixtus-Clementine The complex sequence of bio- his work as a translator, indeed em- tural coordinates and our different Bible” was spoken of. In subsequent graphical events distributed primar- bodied in the Vu l g a t e , “the sweetest philological sensitivity, the Vu l g a t e centuries revisions were constant un- ily between Rome and the Holy fruit of the arduous sowing” of his constituted not only a literary monu- til the proposed detail of the Nova Land are reconstructed in a careful literary and historical-critical studies. ment to late Latin, but it shaped the Vu l g a t a promulgated by Saint John yet lively way, beginning with the Pope Francis offers in this regard theological language of Western Paul II in 1979 and explicitly cited in famous Lenten turning point in 375 not only a series of valuable annota- Christians. In truth success came to the Letter. which we too wish to recall. tions on the significance of this work J e ro m e ’s work only a couple of cen- Numbed by a fever, a sort of vision in its basic characteristics, but also turies later. It was Saint Gregory the CONTINUED ON PA G E 11 number 40, Friday, 2 October 2020 L’OSSERVATORE ROMANO page 7 “Scripturae Sacrae Affectus” Apostolic Letter of the Holy Father on the sixteen hundredth anniversary of the death of Saint Jerome

mis. The Christian iconographic tradition presents him, in the company of Augustine, Am- brose and Gregory the Great, as one of the four great Doctors of the Western Church. My predecessors have honoured Saint Jerome on various occasions. A century ago, on the fif- teenth centenary of his death, Benedict XV dedic- ated his Encyclical Letter Spiritus Paraclitus (15 September 1920) to Jerome, presenting him to the world as “doctor maximus explanandis Scripturis”3. More recently, Benedict XVI devoted two success- ive catecheses to his person and works.4 Now on the 1600th anniversary of his death, I too desire to commemorate Saint Jerome and to emphasize APOSTOLIC LETTER once more the timeliness of his message and SCRIPTURAE SACRAE AFFECTUS teachings, beginning with his immense love for OF THE HO LY FAT H E R FRANCIS the Scriptures. ONTHESIXTEEN HUNDREDTH ANNIVERSARY OF Indeed, as a sure guide and authoritative wit- THE DE AT H OF SAINT JEROME ness, Jerome in some sense dominated both the Devotion to sacred Scripture, a “living and tender XII Assembly of the Synod of Bishops devoted love” for the written word of God: this is the leg- to the Word of God,5 and the Apostolic Exhorta- acy that Saint Jerome bequeathed to the Church tion Verbum Domini of my predecessor Benedict by his life and labours. Now, on the sixteen hun- XVI, published on the feast day of the Saint, 30 dredth anniversary of his death, those words September 2010.6 taken from the opening prayer of his liturgical Memorial1 give us an essential insight into this outstanding figure in the Church’s history and his From Rome to Bethlehem immense love for Christ. That “living and tender The journey of Saint Jerome’s life traversed the love” flowed, like a great river feeding countless roads of the Roman Empire between Europe and streams, into his tireless activity as a scholar, the East. Born around 345 in Stridon, on the bor- Saint Jerome, Albrecht Dürer (1521) translator and exegete. Jerome’s profound know- der between Dalmatia and Pannonia, in present- ledge of the Scriptures, his zeal for making their day Croatia and Slovenia, he received a solid up- teaching known, his skill as an interpreter of bringing in a Christian family. As was the custom present for the Council celebrated there in 381. texts, his ardent and at times impetuous defence in those times, he was baptized as an adult some- Those years of study revealed his generous enthu- of Christian truth, his asceticism and harsh erem- time between 358 and 364, while studying rhetoric siasm and a blessed thirst for knowledge that itical discipline, his expertise as a generous and in Rome. During his Roman sojourn, he became made him tireless and passionate in his work. As sensitive spiritual guide — all these make him, six- an insatiable reader of the Latin classics, studying he put it: “From time to time I despaired; often I teen centuries after his death, a figure of enduring under the most celebrated teachers of rhetoric gave up, but then I went back out of a stubborn relevance for us, the Christians of the twenty-first then living. will to learn”. The “bitter seed” of his studies was to produce “savoury fruits”.11 c e n t u r y. Following his studies, he undertook a long journey through Gaul, which brought him to the In 382, Jerome returned to Rome and placed imperial city of Trier, now in Germany. There he himself at the service of Pope Damasus who, ap- Intro duction first encountered Eastern monasticism as dissem- preciating his outstanding gifts, made him one of On 30 September 420, Saint Jerome died in inated by Saint Athanasius. The result was a deep his close associates. There Jerome engaged in a Bethlehem, in the community that he had foun- and enduring desire for that experience, which constant activity, without however neglecting spir- ded near the grotto of the Nativity. He thus en- led him to Aquileia, where, with a few of his itual matters. On the Aventine, supported by aris- trusted himself to the Lord whom he had always friends, “a choir of the blessed”,7 he inaugurated a tocratic Roman women intent on a radically evan- sought and known in the Scriptures, the same period of life in common. gelical life, like Marcella, Paula and her daughter Eustochium, he created a cenacle devoted to the Lord whom, as a Judge, he had already en- Around the year 374, passing through Antioch, countered in a feverish dream, possibly during reading and the rigorous study of Scripture. he decided to retire to the desert of Chalcis, in Jerome acted as exegete, teacher and spiritual the Lenten season of 375. That dream proved to order to realize in an ever more radical manner an guide. At this time, he undertook a revision of be a decisive turning point in his life, an occasion ascetical life in which great space was reserved for the earlier Latin translations of the Gospels and of conversion and change in outlook. He saw the study of the biblical languages, first Greek perhaps other parts of the New Testament as well. himself dragged before the Judge. As he himself and then Hebrew. He studied under a Christian- He continued his work of translating Origen’s recalled: “Questioned about my state, I respon- ized Jew who introduced him to the knowledge homilies and biblical commentaries, engaged in a ded that I was a Christian. But the Judge retor- of Hebrew and its sounds, which he found “harsh flurry of letter writing, publically refuted heretical ted: ‘You lie! You are a Ciceronian, not a Christi- and aspirate”.8 2 writers, at times intemperately but always moved an’”. Jerome had loved from his youth the limpid Jerome consciously chose the desert and the er- by the sincere desire to defend the true faith and beauty of the Latin classics, whereas the writings emitic life for their deeper meaning as a locus of the deposit of Scripture. of the Bible had initially struck him as uncouth fundamental existential decisions, of closeness This intense and productive period was inter- and ungrammatical, too harsh for his refined liter- and encounter with God. There, through contem- ary taste. rupted by the death of Pope Damasus. Jerome plation, interior trials and spiritual combat, he found himself forced to leave Rome and, followed That experience inspired Jerome to devote him- came to understand more fully his own weakness, by friends and some women desirous of continu- self entirely to Christ and his word, and to strive his own limits and those of others. There too, he ing the experience of spiritual life and biblical through his translations and commentaries to discovered the importance of tears.9 The desert study already begun, left for Egypt, where he met make the divine writings increasingly accessible to taught him sensitivity to God’s presence, our ne- the great theologian Didymus the Blind. He then others. It gave his life a new and more decisive cessary dependence on him and the consolations travelled to Palestine and in 386 settled definit- orientation: he was to become a servant of the born of his mercy. Here, I am reminded of an ively in Bethlehem. He resumed his study of the word of God, in love, as it were, with the “flesh apocryphal story in which Jerome asks the Lord: biblical texts, texts now anchored in the very of Scripture”. Thus, in the pursuit of knowledge “What do you want of me?” To which Christ places of which they spoke. that marked his entire life, he put to good use his replies: “You have not yet given me everything”. The importance he attributed to the holy youthful studies and Roman education, redirect- “But Lord, I have given you all sorts of things”. places is seen not only by his decision to live in ing his scholarship to the greater service of God “One thing you have not given me”. “What is Palestine from 386 until his death, but also by the and the ecclesial community. that?” “Give me your sins, so that I may rejoice 10 assistance he gave to pilgrims. In Bethlehem, a As a result, Saint Jerome became one of the in forgiving them once more”. place close to his heart, he founded in the en- great figures of the ancient Church in the period We then find him in Antioch, where he was or- virons of the grotto of the Nativity, “twin” monas- known as the golden age of patristics. He served dained a priest by the bishop of that city, Paul- teries, male and female, with hospices to provide as a bridge between East and West. A youthful inus, and later, about 379, in Constantinople, lodging for pilgrims to the holy places. This was friend of Rufinus of Aquileia, he knew where he met and contin- yet another sign of his generosity, for he made it and was frequently in correspondence with Au- ued his studies. He translated from Greek into possible for many others to see and touch the gustine. In the East, he knew Gregory of Nazian- Latin several important works (the homilies of zus, Didymus the Blind and Epiphanius of Sala- Origen and the Chronicle of Eusebius) and was CONTINUED ON PA G E 8 page 8 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40

Apostolic Letter ‘Scripturae Sacrae Affectus’

CONTINUED FROM PA G E 7 which I thought I knew and even more so about only if it is grounded in an exclusive love for that of which I was not sure”.18 Conscious of his God, apart from all human ambition and worldly places of salvation history, and to find both cul- limitations, he asked for constant prayer and in- aspiration. 12 tural and spiritual enrichment. tercession for his efforts to translate the sacred These two aspects of his life have found ex- In his attentive listening to the Scriptures, texts “in the same Spirit by whom they were writ- pression in the history of art. Saint Jerome was Jerome came to know himself and to find the face ten”.19 Nor did he fail to translate works by au- frequently depicted by great masters of Western of God and of his brothers and sisters. He was thors indispensable for exegesis, such as Origen, painting following two distinct iconographic tra- also confirmed in his attraction to community life. “in order to make them available to those who ditions. One can be described as primarily mon- His desire to live with friends, as he had in would like to study this material more deeply and astic and penitential, showing Jerome with a body Aquileia, led him to establish monastic com- systematically”.20 emaciated by fasting, living in the desert, kneel- munities in order to pursue the cenobitic ideal of As an enterprise carried out within the com- ing or prostrate on the ground, in many cases religious life. There, the monastery is seen as a munity and at the service of the community, clutching a rock and beating his breast, his eyes “palaestra” for training men and women “who J e ro m e ’s scholarly activity can serve as an ex- turned towards the crucified Lord. In this line, we consider themselves least of all, in order to be ample of synodality for us and for our own time. find the moving masterpiece of Leonardo da first among all”, content with poverty and capable It can also serve as a model for the Church’s vari- Vinci now in the Vatican Museums. Another tra- of teaching others by their own of life. ous cultural institutions, called to be “places dition shows Jerome in the garb of a scholar, Jerome considered it a formative experience to where knowledge becomes service, for no genuine seated at his writing desk, intent on translating live “under the governance of a single superior and integral human development can occur and commenting on the sacred Scriptures, sur- and in the company of many” in order to learn without a body of knowledge that is the fruit of rounded by scrolls and parchments, devoted to humility, patience, silence and meekness, in the cooperation and leads to greater cooperation”.21 defending the faith through his erudition and his awareness that “the truth does not love dark The basis of such communion is Scripture, which writings. Albrecht Dürer, to cite one famous ex- corners and does not seek grumblers”.13 He also we cannot read merely on our own: “The Bible ample, portrayed him more than once in this confessed that he “yearned for the close cells of was written by the People of God for the People p ose. the monastery” and “desired the eagerness of of God, under the inspiration of the Holy Spirit. ants, where all work together, nothing belongs to The two aspects are brought together in the any individual, and everything belongs to every- Only in this communion with the People of God painting by Caravaggio located in the Borghese one”.14 can we truly enter as a ‘we’ into the heart of the Gallery in Rome: indeed in a single scene the eld- truth that God himself wishes to convey to us”.22 erly ascetic is shown dressed simply in a red robe Jerome saw his studies not as a pleasant pas- with a skull on his table, a symbol of the vanity time and an end unto itself, but rather as a spir- His solid experience of a life nurtured by the itual exercise and a means of drawing closer to word of God enabled Jerome, through the many of earthly realities; but at the same time he is God. His classical training was now directed to letters he wrote, to become a spiritual guide. He evidently depicted as a scholar, his eyes fixed on the deeper service of the ecclesial community. We became a fellow traveller to many, for he was con- a book as his hand dips a quill into an inkwell think of the assistance he gave to Pope Damasus vinced that “no skill can be learned without a the typical act of a writer. and his commitment to the instruction of women, teacher”. Thus he wrote to Rusticus: “This is These two “sapiential” aspects were very much especially in the study of Hebrew, from the time what I would like to make you understand, tak- evident in Jerome’s — own life. If, as a true “Lion ing you by the hand like an ancient mariner, the of Bethlehem”, he could be violent in his lan- survivor of several shipwrecks, attempting to guage, it was always in the service of a truth to teach a young sailor”.23 From his peaceful corner which he was unconditionally committed. As he of the world, he followed the course of human af- explained in the first of his writings, the Life of fairs in an age of great upheaval, marked by Saint Paul, Hermit of Thebes, lions can roar but Devotion to sacred Scripture, events like the sack of Rome in 410, which af- also weep.27 What might at first appear as two a “living and tender love” fected him deeply. separate aspects of Saint Jerome’s character were In those letters he dealt with doctrinal contro- joined by the Holy Spirit through a process of in- for the written word of God: versies, constantly in defence of sound doctrine. terior maturation. this is the legacy that Saint Jerome His letters also show the value he placed on rela- tionships. Jerome could be forceful but also bequeathed to the Church gentle, sincerely concerned for others, and, since Love for sacred Scripture by his life and labours “love is priceless”,24 enthusiastic in showing genu- The distinctive feature of Saint Jerome’s spir- ine affection. This can also be seen from the fact ituality was undoubtedly his passionate love for (@Pontifex) that he offered his works of translation and com- the word of God entrusted to the Church in sac- mentary as a munus amicitiae. They were to be a red Scripture. All the Doctors of the Church — gift above all for his friends, correspondents and particularly those of the early Christian era — those to whom his works were dedicated — all of drew the content of their teaching explicitly from of the first cenacle on the Aventine. In this way, whom he begged to read them with a friendly the Bible. Yet Jerome did so in a more systematic he enabled Paula and Eustochium to “enter the rather than a critical eye — but also for his read- and distinctive way. serried ranks of translators”,15 and, something un- ers, his contemporaries and those who would Exegetes in recent times have come to appreci- heard of in those days, to read and chant the come after them.25 Psalms in the original language.16 ate the narrative and poetic genius of the Bible Jerome spent the last years of his life in the and its great expressive quality. Jerome instead His great erudition was employed in offering a prayerful reading of Scripture, both privately and emphasized in sacred Scripture the humble char- necessary service to those called to preach the in community, in contemplation and in serving acter of God’s revelation, set down in the rough Gospel. As he reminded his friend Nepotianus: his brothers and sisters through his writings. All and almost primitive cadences of the Hebrew lan- “the word of the priest must be flavoured by the this in Bethlehem, near the grotto where the reading of Scripture. I do not wish that you be a guage in comparison to the refinement of Cicero- eternal Word was born of the Mary. For he nian Latin. He devoted himself to the study of disclaimer or charlatan of many words, but one was convinced that “they are blessed who bear mysterii sacred Scripture not for aesthetic reasons, but — who understands the sacred doctrine ( ) within them the cross, the resurrection, the places and knows deeply the teachings (s a c ra m e n t o r u m ) as is well known — only because Scripture had of Christ’s nativity and ascension! Blessed are of your God. It is typical of the ignorant to play led him to know Christ. Indeed, ignorance of they who have Bethlehem in their heart, in whose 28 around with words and to garner the admiration Scripture is ignorance of Christ. heart Christ is born each day!”.26 of inexpert people by speaking quickly. Those Jerome teaches us that not only should the who are shameless often explain that which they Gospels and the apostolic Tradition present in do not know and pretend to be a great expert The “sapiential” aspect of Jerome’s life the Acts of the Apostles and in the Letters be only because they succeed in persuading others”.17 studied and commented on, but that the entire J e ro m e ’s years inBethlehem, to the time of his To understand Saint Jerome’s personality fully, Old Testament is indispensable for understanding 29 death in 420, were the most fruitful and intense we need to unite two dimensions that character- the truth and the riches of Christ. The Gospel period of his life, completely dedicated to the ized his life as a believer: on the one hand, an ab- itself gives evidence of this: it speaks to us of Je- study of Scripture and to the monumental work solute and austere consecration to God, renoun- sus as the Teacher who appeals to , the of translating the entire Old Testament on the cing all human satisfaction for love of Christ cru- Prophets and the Psalms (cf. Lk 4:16-21; 24:27.44- basis of the original Hebrew. At the same time, he cified (cf. 1 Cor 2:2; Phil 3:8.10), and on the other, 47) in order to explain his own mystery. The commented on the prophetic books, the Psalms a commitment to diligent study, aimed purely at preaching of Peter and Paul in the Acts of the and the letters of Paul, and wrote guides to the an ever deeper understanding of the Christian Apostles is likewise rooted in the Old Testament, study of the Bible. The deep learning that flowed mystery. This double witness, wondrously offered apart from which we cannot fully understand the over into his works was the fruit of a collaborative by Saint Jerome, can serve as a model above all figure of the Son of God, the Messiah and Sa- effort, from the copying and collating of for monks, since all who live a life of asceticism viour. Nor should the Old Testament be thought manuscripts to further reflection and discussion. and prayer are urged to devote themselves to the of merely as a vast repertoire of citations that As he put it: “I have never ever trusted in my exacting labour of research and reflection. It is prove the fulfilment of the ancient prophecies in own powers to study the divine volumes… I have likewise a model for scholars, who should always the person of Jesus of Nazareth. Rather, only in the habit of asking questions, also about that keep in mind that knowledge has religious value light of the Old Testament prefigurements is it number 40, Friday, 2 October 2020 L’OSSERVATORE ROMANO page 9

On the 1600th anniversary of the death of Saint Jerome possible to know more profoundly the meaning of Biblical passages are not always immediately Centres of excellence for biblical research — the Christ event as revealed in his death and re- accessible. As said (29:11), even for those such as the Pontifical Biblical Institute in Rome, surrection. Today we need to rediscover, in cat- who know how to “re a d ” — that is, those who and the École Biblique and the Studium Biblic- echesis and preaching, as well as in theological have had a sufficient intellectual training — the um Franciscanum in Jerusalem — and for patristic exposition, the indispensable contribution of the sacred book appears “sealed”, hermetically research, like the Augustinianum in Rome, cer- Old Testament, which should be read and diges- closed to interpretation. A witness is needed to tainly serve this purpose, but every Faculty of ted as a priceless source of spiritual nourishment intervene and provide the key to its liberating should strive to ensure that the teach- (cf. Ez 3:1-11; Rev 10:8-11).30 message, which is Christ the Lord. He alone is ing of sacred Scripture is carried out in such a J e ro m e ’s complete devotion to Scripture is able to break the seal and open the book (cf. way that students are provided with necessary shown by his impassioned way of speaking and Rev 5:1-10) and in this way unveil its wondrous training in interpretative skills, both in the ex- writing, similar to that of the ancient prophets. outpouring of grace (Lk 4:17-21). Many, even egesis of texts and in biblical theology as a whole. Sadly, the richness of Scripture is neglected or From them, this drew the among practising Christians, say openly that minimized by many because they were not af- inner fire that became a vehement and explosive they are not able to read it (cf. Is 29:12), not be- forded a solid grounding in this area. Together word (cf. Jer 5:14; 20:9; 23:29; Ma l 3:2; Sir 48:1; cause of illiteracy, but because they are unpre- with a greater emphasis on the study of Scripture Mt 3:11; Lk 12:49) necessary for expressing the pared for the biblical language, its modes of ex- in ecclesiastical programmes of training for priests burning zeal of one who serves the cause of God. pression and its ancient cultural traditions. As a and catechists, efforts should also be made to result the biblical text becomes indecipherable, As with , and the Apostle provide all the faithful with the resources needed Paul, indignation at lies, hypocrisy and false as if it were written in an unknown alphabet and to be able to open the sacred book and draw teaching inflamed Jerome’s speech, making it pro- an esoteric tongue. from it priceless fruits of wisdom, hope and life.36 Here I would recall an observation made by Pope Benedict XVI in the Apostolic Exhortation Verbum Domini: “The [sacramental nature] of the word can be understood by analogy with the real presence of Christ under the appearances of the consecrated bread and wine… Saint Jerome speaks of the way we ought to approach both the Eucharist and the word of God: ‘We are reading the sacred Scriptures. For me, the Gospel is the body of Christ; for me, the holy Scriptures are his teaching. And when he says: whoever does not eat my flesh and drink my blood (Jn 6:53), even though these words can also be understood of the [Eucharistic] Mystery, Christ’s body and blood are really the word of Scripture, God’s teach- ing’”.37 Sadly, many Christian families seem unable — as was prescribed in the Torah (cf. Dt 6:6) — to introduce their children to the word of the Lord in all its beauty and spiritual power. This led me to institute the Sunday of the Word of God38 as a means of encouraging the prayerful reading of the Bible and greater familiarity with God’s word.39 All other expressions of piety will thus be en- riched with meaning, placed in their proper per- spective and directed to the fulfilment of faith in complete adherence to the mystery of Christ.

The Vulgate The “sweetest fruit of the arduous cultivation”40 “Saint Jerome”, Caravaggio (1606) of Jerome’s study of Greek and Hebrew was his translation of the Old Testament into Latin from vocative and seemingly harsh. We can better un- This shows the need for the mediation of an in- the original Hebrew. Up to that time, Christians derstand the polemical dimension of his writings terpreter, who can exercise a “diaconal” function of the Roman empire could read the Bible in its if we read them in the light of the most authentic on behalf of the person who cannot understand entirety only in Greek. The books of the New prophetic tradition. Jerome thus emerges as a the meaning of the prophetic message. Here we Testament had been written in Greek; a complete model of uncompromising witness to the truth think of the deacon Philip, sent by the Lord to Greek version of the Old Testament also existed, that employs the harshness of reproof in order to approach the chariot of the eunuch who was the so-called Septuagint, the translation made by foster conversion. By the intensity of his expres- reading a passage from Isaiah (53:7-8), without the Jewish community of Alexandria around the sions and images, he shows the courage of a ser- being able to unlock its meaning. “Do you under- second century before Christ. Yet for readers of vant desirous not of pleasing others, but his Lord stand what you are reading?” asked Philip, and Latin, there was no complete version of the Bible alone (Gal 1:10), for whose sake he expended all the eunuch replied: “How can I, unless someone in their language; only some partial and incom- his spiritual energy. guides me?” (Ac t s 8:30-31).32 plete translations from the Greek. To Jerome and those who continued his work belongs the merit Jerome can serve as our guide because, like of undertaking a revision and a new translation of Philip (cf. Ac t s 8:35), he leads every reader to the The study of sacred Scripture the whole of Scripture. Having begun the revi- mystery of Jesus, while responsibly and systemat- sion of the Gospels and the Psalms in Rome with Saint Jerome’s impassioned love for the divine ically providing the exegetical and cultural in- Scriptures was steeped in obedience. First, to the encouragement of Pope Damasus, Jerome, formation needed for a correct and fruitful read- from his cell in Bethlehem, then started the trans- God who revealed himself in words that demand ing of the Scriptures.33 In an integrated and skil- 31 lation of all the Old Testament books directly a reverent hearing, and, then to those in the ful way he employed all the methodological re- Church who represent the living Tradition that from the Hebrew. This work lasted for many sources available in his day — competence in the years. interprets the revealed message. The “ob edience languages in which the word of God was handed Rom To complete this labour of translation, Jerome of faith” ( 1:5; 16:26) is not, however, a mere down, careful analysis and examination of passive reception of something already known; on put to good use his knowledge of Greek and manuscripts, detailed archeological research, as the contrary it demands an active personal effort Hebrew, as well as his solid training in Latin, em- well as knowledge of the history of interpretation to understand what was spoken. We can think of ploying the philological tools he had at his dis- — in order to point to a correct understanding of Saint Jerome as a “servant” of the word, faithful posal, in particular Origen’s Hexapla. The final the inspired Scriptures. and industrious, entirely devoted to fostering in text united continuity in formulas by now in com- his brothers and sisters in faith a more adequate This outstanding aspect of the activity of Saint mon use with a greater adherence to the Hebrew understanding of the sacred “dep osit”e n t ru s t e d Jerome is also of great importance for the Church style, without sacrificing the elegance of the Latin to them (cf. 1 Tim 6:20; 2 Tim 1:14). Without an in our own time. If, as Dei Verbum teaches, the language. The result was a true monument that understanding of what was written by the in- Bible constitutes as it were “the soul of sacred marked the cultural history of the West, shaping spired authors, the word of God itself is deprived theology”34 and the spiritual support of the Chris- its theological language. Jerome’s translation, of its efficacy (cf. Mt 13:19) and love for God can- tian life,35 the interpretation of the Bible must ne- not spring up. cessarily be accompanied by specific skills. CONTINUED ON PA G E 10 page 10 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40

Apostolic Letter ‘Scripturae Sacrae Affectus’

CONTINUED FROM PA G E 9 Jerome too had to counter the dominant Loving what Jerome loved thought of his time. If the knowledge of Greek At the conclusion of this Letter, I wish to ad- after initially encountering some rejection, quickly was relatively common at the dawn of the Roman dress an appeal to everyone. Among the many became the common patrimony of both scholars Empire, by his time it was already becoming a tributes paid to Saint Jerome by later generations, and ordinary believers; hence the name “Vu l - rarity. He came to be one of the best experts in 41 one is that he was not simply one of the greatest gate”. Medieval Europe learned to read, pray Greco-Christian language and literature and he and think from the pages of the Bible translated scholars of the “library” from which Christianity undertook a still more arduous and solitary jour- was enriched over the course of time, beginning by Jerome. In this way, “sacred Scripture became ney when he undertook the study of Hebrew. If, a sort of ‘immense lexicon’ (Paul Claudel) and from the treasury of sacred Scripture. It could as it has been said, “the limits of my language are also be said of Jerome that, as he himself said of ‘iconographic atlas’ (Marc Chagall), from which the limits of my world”,50 we can say that we owe both Christian culture and art could draw”.42 Lit- Nepotianus, “by assiduous reading and constant to Saint Jerome’s knowledge of languages a more meditation he made his heart a library of erature, art and even popular language have con- universal understanding of Christianity and one tinually been shaped by Jerome’s translation of Christ”.58 Jerome spared no effort in expanding steeped more deeply in its sources. the Bible, leaving us great treasures of beauty and his own library, which he always viewed as an in- devotion. With the celebration of this anniversary of the dispensable workshop for understanding the faith death of Saint Jerome, our gaze turns to the ex- It was due to this indisputable fact that the and the spiritual life; in this way he serves as a Council of Trent, in its decree I n s u p e r, affirmed traordinary missionary vitality expressed by the fine example also for the present time. But he did the “authentic” character of the Vulgate, thus at- fact that the the word of God has been translated not stop there. For him, study was not limited to testing to its use in the Church through the cen- into more than three thousand languages. To how the years of his youthful training, but a continual turies and bearing witness to its value as a tool many missionaries do we owe the invaluable pub- commitment, a daily priority. We can say that he for the purpose of study, preaching and public lication of grammars, dictionaries and other lin- became himself a library and a source of know- disputation.43 Yet the Council did not seek to guistic tools that enable greater communication ledge for countless others. Postumianus, who minimize the importance of the original lan- and become vehicles for “the missionary aspira- traveled throughout the East in the fourth century guages, as Jerome never stopped insisting, much tion of reaching everyone”!51 We need to support in order to explore the growth of monasticism less forbid undertaking a comprehensive transla- this work and invest in it, helping to overcome and spent some months with Jerome, saw this tion in the future. Saint Paul VI, following the in- limits in communication and lost opportunities with his own eyes. As he wrote: “[Jerome] is al- dication of the Fathers of the Second Vatican for encounter. Much remains to be done. It has ways occupied in reading, always at his books: he Council, desired that the work of revising the been said that without translation there can be no takes no rest day or night; he is perpetually either Vulgate be brought to completion and placed at understanding:52 we would understand neither reading or writing something”.59 the service of the whole Church. Thus in 1979 ourselves nor others. In this regard, I often think of the experience a Saint John Paul II, in the Apostolic Constitution young person can have today entering a book- Scripturarum Thesaurus44 promulgated the typical shop in his or her city, or visiting an Internet site, edition called the “N e o - Vu l g a t e ”. Jerome and the Chair of Peter to look for the section on religious books. In Jerome always had a special relationship with most cases, this section, when it exists, is not only marginal but poorly stocked with works of sub- Translation as inculturation the city of Rome: Rome was the spiritual haven to which he constantly returned. In Rome he was stance. Looking at those bookshelves or By his translation, Jerome succeeded in “incul- trained as a humanist and formed as a Christian; webpages, it is difficult for a young person to un- turating” the Bible in the Latin language and cul- Jerome was a homo Romanus. This bond arose in derstand how the quest of religious truth can be a ture. His work became a permanent paradigm for a very particular way from the Latin language of passionate adventure that unites heart and mind; the missionary activity of the Church. In effect, which he was a master and which he deeply how the thirst for God has inflamed great minds “whenever a community receives the message of loved, but above all from the Church of Rome throughout the centuries up to the present time; salvation, the Holy Spirit enriches its culture with how growth in the spiritual life has influenced 45 and especially the Chair of Peter. The icono- the transforming power of the Gospel”. Here a graphic tradition anachronistically depicts him theologians and philosophers, artists and poets, kind of circularity is established: just as Jerome’s wearing the robes of a cardinal as a sign of his historians and scientists. One of the problems we translation is indebted to the language and cul- being a priest of Rome under Pope Damasus. In face today, not only in religion, is illiteracy: the ture of classical Latin, whose influence is very Rome he began to revise the earlier translation. hermeneutic skills that make us credible interpret- evident, so his translation, by its language and its Even when jealousies and misunderstandings ers and translators of our own cultural tradition symbolic and highly imaginative content, became are in short supply. I would like to pose a chal- in turn an impetus to the creation of a new cul- forced him to leave the city, he always remained strongly linked to the Chair of Peter. lenge to young people in particular: begin explor- t u re . ing your heritage. Christianity makes you heirs of J e ro m e ’s work of translation teaches us that the For Jerome, the Church of Rome is the fertile an unsurpassed cultural patrimony of which you values and positive forms of every culture repres- ground where the seed of Christ bears abundant 53 must take ownership. Be passionate about this ent an enrichment for the whole Church. The dif- f ru i t . At a turbulent time in which the seamless history which is yours. Dare to fix your gaze on ferent ways by which the word of God is pro- garment of the Church was often torn by divi- the young Jerome who, like the merchant in Je- claimed, understood and experienced in each new sions among Christians, Jerome looked to the sus’ parable, sold all that he had in order to buy translation enrich Scripture itself since, according Chair of Peter as a sure reference point. “As I fol- the “pearl of great price” (Mt 13:46). low no leader save Christ, so I communicate with to the well-known expression of Gregory the Jerome can truly be called the “library of 46 none but Your Holiness, that is, with the Chair of Great, Scripture grows with the reader, taking Christ”, a perennial library that, sixteen centuries on new accents and new resonance throughout Peter. For this, I know, is the rock on which the later, continues to teach us the meaning of the centuries. The entrance of the Bible and the Church is built”. At the height of the controversy Christ’s love, a love that is inseparable from an Gospel into different cultures renders the Church with the Arians, he wrote to Damasus: “He that encounter with his word. This is why the present ever more clearly “a bride bedecked with jewels” does not gather with you scatters; he that is not anniversary can be seen as a summons to love (Is 61:10). At the same time it witnesses to the fact of Christ is of antichrist”.54 Consequently Jerome what Jerome loved, to rediscover his writings and that the Bible continually needs to be translated could also state: “He who is united to the Chair to let ourselves be touched by his robust spiritual- into the linguistic and mental categories of each of Peter is one with me”.55 ity, which can be described in essence as a restless culture and generation, also in the secularized Jerome was often involved in bitter disputes for global culture of our time.47 and impassioned desire for a greater knowledge the cause of the faith. His love for the truth and of the God who chose to reveal himself. How can It has been rightly pointed out that an analogy his ardent defence of Christ perhaps led him to we not heed, in our day, the advice that Jerome exists between translation as an act of “linguistic” an excess of verbal violence in his letters and 48 unceasingly gave to his contemporaries: “Read hospitality and other forms of hospitality. This writings. Yet he lived for peace: “I wish for peace the divine Scriptures constantly; never let the sac- is why translation does not concern language as much as others; and not only do I wish for it, red volume fall from your hand”?60 alone but really reflects a broader ethical decision I ask for it. But the peace which I want is the A radiant example of this is the Virgin Mary, connected with an entire approach to life. peace of Christ; a true peace, a peace without Without translation, different linguistic com- evoked by Jerome above all as Virgin and Moth- rancour, a peace which does not involve war, a er, but also as a model of prayerful reading of the munities would be unable to communicate among peace which will not reduce opponents but will themselves; we would close the doors of history Scriptures. Mary pondered these things in her unite friends”.56 to one another and negate the possibility of heart (cf. Lk 2:19.51) “because she was a holy wo- building a culture of encounter.49 In effect, Today more than ever, our world needs the man, had read the sacred Scriptures, knew the without translation there can be no such hospital- medicine of mercy and communion. Here I prophets, and recalled that the angel had ity; indeed hostility would increase. A translator is would like to say once again: let us offer a radiant said to her the same things that the prophets had a bridge builder. How many hasty judgments are and attractive witness of fraternal communion.57 f o re t o l d … She looked at her newborn child, her made, how many condemnations and conflicts “By this all will know that you are my disciples, if only son, lying in the manger and crying. What arise from the fact that we do not understand the you have love for one another” (Jn 13:35). This is she saw was, in fact, the Son of God; she com- language of other persons and fail to apply what Jesus, with intense prayer, asked of the pared what she saw with all that she had read and ourselves, with firm hope, to the endless demon- Father: “that they may all be one… in us… so h e a rd ”.61 Let us, then, entrust ourselves to Our stration of love that translation represents. that the world may believe” (Jn 17:21). Lady who, more than anyone, can teach us how number 40, Friday, 2 October 2020 L’OSSERVATORE ROMANO page 11

On the 1600th anniversary of the death of Saint Jerome to read, meditate, contemplate and pray to God, 21 Message on the Occasion of the Twenty-fourth Pub- 33 Cf. SECOND VAT I C A N ECUMENICAL COUNCIL, who tirelessly makes himself present in our lives. lic Session of the Pontifical Academies, 4 December Dogmatic Constitution on Divine Revelation Dei 2019: L’Osservatore Romano, 6 December 2019, p. Ve r b u m , 12. Given in Rome, at the Basilica of Saint John 8. 34 Ibid., 24. Lateran, on 30 September, the Memorial of Saint 22 35 Cf. ibid., 25. Jerome, in the year 2020, the eighth of my Verbum Domini, 30: AAS 102 (2010), 709. 36 Cf. ibid., 21. Pontificate. 23 Ep. 125, 15.2: CSEL 56, 133.120. 37 N. 56; cf. In Psalmum 147: CCL 78, 337-338. 24 Ep. 3, 6: CSEL 54, 18. 38 Cf. Apostolic Letter Motu Proprio Aperuit Illis, 25 Cf. Praefatio in Librum Iosue, 1, 9-12: SCh 592, 30 September 2019. 316. 39 Cf. Apostolic Exhortation Evangelii Gaudium, 26 152.175: AAS 105 (2013), 1083-1084.1093. 1 “Deus qui beato Hieronymo presbitero suavem Homilia in Psalmum 95: PL 26, 1181. 40 et vivum Scripturae Sacrae affectum tribuisti, da, 27 Cf. Vita S. Pauli primi eremitae, 16, 2: PL 23, 28. Cf. Ep. 52, 3: CSEL 54, 417. 41 Cf. Apostolic Exhortation Verbum Domini, 72: ut populus tuus verbo tuo uberius alatur et in eo 28 Cf. In Isaiam Prologus: PL 24, 17. fontem vitae inveniet”. Collecta Missae Sanctae AAS 102 (2010), 746-747. 29 SECOND VAT I C A N ECUMENICAL COUNCIL Hieronymi, Missale Romanum, editio typica tertia, Cf. , 42 SAINT JOHN PAU L II, Letter to Artists (4 April Civitas Vaticana, 2002. Dogmatic Constitution on Divine Revelation Dei 1999), 5: AAS 91 (1999), 1159-1160. 2 Epistula (hereafter Ep.) 22, 30: CSEL 54, 190. Ve r b u m , 14. 43 Cf. DENZIGER-SCHÖNMETZER, Enchiridion Sym- 30 , ed. 43, 1506. 3 AAS 12 (1920), 385-423. Cf. ibid. bolorum 44 4 Cf. General Audiences of 7 and 14 November 31 Cf. ibid., 7. 25 April 1979: AAS 71 (1979), 557-559. 45 III Apostolic Exhortation Evangelii Gaudium, 116: 2007: Insegnamenti, , 2 (2007), 553-556; 586-591. 32 Cf. SAINT JEROME, Ep. 53, 5: CSEL 54, 451. AAS 105 (2013), 1068. 5 SYNOD OF BISHOPS, Twelfth Ordinary General As- s e m b l y, Message to the People of God (24 October 46 Homilia in Ezechielem I, 7: PL 76, 843D. 2008). 47 Cf. Apostolic Exhortation Evangelii Gaudium, 6 Cf. AAS 102 (2010), 681-787. 116: AAS 105 (2013), 1068. 48 7 C h ro n i c u m 374: PL 27, 697-698. Cf. P. RICOEUR, Sur la traduction, Paris, 2004. 49 Evangelii Gaudium, 8 Ep. 125, 12: CSEL 56, 131. Cf. Apostolic Exhortation 24: AAS 105 (2013), 1029-1030. 9 Cf. Ep. 122, 3: CSEL 56, 63. 50 L. WITTGENSTEIN, Tractatus Logico-Philosophi- 10 Cf. Morning Meditation, 10 December 2015. The cus, 5.6. anecdote is related in A. L O U F, Sotto la guida dello 51 Apostolic Exhortation Evangelii Gaudium, 31: Spirito, Qiqaion, Mangano (BI), 1990, 154-155. AAS 105 (2013), 1033. 11 Cf. Ep. 125, 12: CSEL 56, 131. 52 Cf. G. STEINER, After Babel. Aspects of Language 12 Cf. Apostolic Exhortation Verbum Domini, 89: and Translation, New York, 1975. AAS 102 (2010), 761-762. 53 Cf. Ep. 15, 1: CSEL 54, 63. 13 Cf. Ep. 125, 9.15.19: CSEL 56, 128.133-134.139. 54 Ibid., 15, 2: CSEL 54, 62-64. 14 Vita Malchi monachi captivi, 7, 3: PL 23, 59-60. 55 Ibid., 16, 2: CSEL 54, 69. 15 Praefatio in Librum Esther, 2: PL 28, 1505. 56 Ibid., 82, 2: CSEL 55, 109. 16 Cf. Ep. 108, 26: CSEL 55, 344-345. 57 Cf. Apostolic Exhortation Evangelii Gaudium, 17Ep. 52, 8: CSEL 54, 428-429; cf. Verbum Domini, 99: AAS 105 (2013), 1061. 60: AAS 102 (2010), 739. 58 Ep. 60, 10; CSEL 54, 561. 18 Praefatio in Librum Paralipomenon LXX, 1.10-15: 59 SUPLICIUS SEVERUS, Dialogus I, 9, 5: SCh 510, Sources Chrétiennes 592, 340. 136-138. 19 Praefatio in Pentateuchum: PL 28, 184. 60 Ep 52, 7: CSEL 54, 426. 20 Ep. 80, 3: CSEL 55, 105. “St Jerome in the Wilderness”, Guercino 61 Homilia de Nativitate Domini I V: PL Suppl. 2, 191.

Cardinal Ravasi: Like a “library of Christ”

CONTINUED FROM PA G E 6 his rigour and his freedom, with his Other features emerge from the dent and even provocative tempera- knowledge and his creativity. pages of the Apostolic Letter. In ment, but also of clear and warm It is a fact that, even with the dif- But going beyond strictly critical particular his theoretical and practic- faith as Saint Jerome was — could ferences of eras, the Vu l g a t e still ex- questions the Pope, almost underly- al commitment to monastic life, as easily have a seal in the same ponti- erts an undoubted literary fascina- ing the whole text, guides the eccle- well as his profound love for the fical document. The final summary, tion today, also for its use in the his- sial community in this centenary cel- Virgin Mother who “pondered... in in fact, is to be sought in the Let- tory of art and music. Moreover, as ebration to understand the substan- her heart” (Lk 2:19, 51) “because she ter’s concluding appeal. Returning stated, in some way it has condi- tial legacy of Saint Jerome, that is, was a holy woman, had read the sac- to the image just offered of the “lib- tioned theological thought and the love created from the study of red Scriptures, knew the prophets, rary of Christ”, the Pope reminds us vocabulary. Now, French scholar and vital coherence to the Word of and recalled that the angel Gabriel that Jerome’s is a living library that Georges Mounin has ironically God. This is a theme constantly ex- had said to her the same things that “continues to teach us the meaning defined every good translation as a alted by the ecclesial Magisterium, the prophets had foretold”. of Christ’s love, a love that is insep- One feature, usually less emphas- belle infidèle, beautiful yes, but with a particularly the statements of the arable from an encounter with his Second Vatican Council with Dei ized but which Pope Francis instead degree of infidelity with respect to word. This is why the present an- Ve r b u m , the Apostolic Exhortation develops, is the Saint’s connection the original matrix, above all when niversary can be seen as a summons Verbum Domini which Benedict XVI with the Chair of Peter. Also prevail- involving different linguistic and to love what Jerome loved, to redis- issued precisely in memory of the ing in the Father of the Church is cultural systems. He proceeded in Saint on 30 September 2010, Evan- that christological axis that guides cover his writings and to let the wake of the great Cervantes, the gelii Gaudium and Aperuit Illis by not only his faith but also his ex- ourselves be touched by his robust author of Don Quixote, convinced Pope Francis himself, nor can we egesis. In fact, what he himself spirituality, which can be described that every version was like the dull forget that in the parallel 15th cen- wrote about his friend Nepotianus in essence as a restless and impas- back side of a fine tapestry. The tenary of Jerome’s death, in 1920 Be- also applies to him: “by constant sioned desire for a greater know- problems raised by translating a text nedict XV promulgated the Encyclic- reading and long-continued medita- ledge of the God who chose to re- are not, in fact, only linguistic-liter- al Spiritus Paraclitus. Indeed, the tion he had made his heart a library veal himself. How can we not heed, ary but hermeneutic, especially when “distinctive feature of Saint Jerome’s of Christ”. in our day, the advice that Jerome there is a “s a c re d ” Scripture in- spirituality was undoubtedly his pas- This preface — dedicated to a unceasingly gave to his contempor- volved. However, still today Jerome sionate love for the word of God en- truly luminous text as are these aries: “Read the divine Scriptures remains, precisely in this sense, an trusted to the Church in sacred pages consecrated by Pope Francis constantly; never let the sacred emblem of merit and method, with S c r i p t u re ”. to a Father of the Church of an ar- volume fall from your hand?”. page 12 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40 Celebrating the Centennial of Stella Maris The familiar logo has been redesigned to respond to the signs of the time

This year, on 4 October, Glasgow, the beginning of this ministry, have — The anchor is the symbol of part of the development of our Scotland was intended to be the site spent their lives at the service of the Hope. We are called to be bring apostolate. Looking at the future, if of the 25th World Congress and the people of the sea and now have Hope, in a world of despair of isola- we would like to continue grow, as a Centennial Celebration of Stella reached the safe harbor of heaven”. tion. maritime welfare organization, [it] is Maris, but like so many others, the The Cardinal recalled the words — The lifesaver is the symbol of vital to rediscover the significance of event was sidelined by the Covid-19 of Benedict XVI, who encouraged Faith. We have to announce the prayers and the creation of support pandemic. members to “be apostles faithful to Christian Faith, to nourish and groups to strengthen the commit- Instead of welcoming participants the mission of proclaiming the Gos- strengthen the trust in the Lord, of ment and dedication of our chap- and delivering his planned dis- pel, show the loving face of the many Catholic crew members. lains and volunteers”. course, Cardinal Peter Kodwo Appi- Church which also welcomes and — The Sacred Heart of Jesus is Lastly, on behalf of Stella Maris, ah Turkson, President of the Ponti- makes herself close to this portion of the symbol of Charity. We should Cardinal Turkson expressed solidar- fical Council for the Promotion of the People of God; respond without show Charity to welcome everyone ity with the more than 300,000 sea- Integral Human Development, pub- hesitation to maritime people who without prejudice for their national- farers and marine personnel who are lished a letter to celebrate the cen- wait for you on board to appease ity, race, gender, religious or cultural stranded at sea, suffering the hu- tenary of the organization which was the deep longing of their soul and background, always respecting the manitarian crisis due to the “travel initially organized in Glasgow 100 make them feel active members of p erson’s culture and religion. restrictions, border closures and years ago by a group of lay people the community”. — The rays of light is the symbol quarantine measures imposed by who, he observed, “felt they were Many changes have come about of the Light of Christ. We must many governments in response to ‘Ap ostles’ entrusted with a mission through the years, such as “l a rg e r shine the light of Christ to de- the Covid-19 pandemic”. Indeed from the Church “to reveal Christ to and computerized ships, manned by nounce a world of injustices, abuses many seafarers have had “their con- those who go down the sea in ships, smaller multinational, multicultural and the exploitation. tracts extended far more than the 11- and do business in great waters, and multireligious crew, docking in And a new element: the waves of months limit set out in the Maritime with the object of bringing them to ports far away from cities. These cir- the sea, highlighting the new con- Labour Convention (MLC), away a deeper knowledge of Christ and cumstances”, Cardinal Turkson re- science of caring for the sea, as the from their loved ones, under mental his Church”. On the 17 April 1922 called, “together with piracy, crimin- environment in which the people of stress and physical fatigue”. Thus, the Apostleship of the Sea (AOS), alization, abandonment and lastly the sea live and work”. he urged “governments together originally the Sailors’ Branch of the the Covid-19 have increased the Cardinal Turkson emphasized with international, national organiza- Apostleship of Prayer, received “the stress, the fatigue and the isolation that, although the service of the AOS tions and port authorities to cooper- approval and encouragement” of of the crew”. Thus “today more than “is a global one and is constituted ate to solve this dramatic situation” by a worldwide network of Centers, Pope Pius XI, who wished that “so before, in charting the future of our so that we may “see the seafarers noble an enterprise” would “s p re a d Apostolate, we are called to be open the practical implementation of mari- stranded at sea back in their coun- more and more along the shores of to the Spirit of renewal and find time pastoral ministry in any region, tries and reunited with their love both hemispheres...”. new ways and means to be the nation, diocese or port, is the re- ones!”. One hundred years later, Cardinal Church sailing with the people of sponsibility of the local Church”. Before offering the Centenary Thus all Bishops’ Conferences are in- Turkson noted, “we can say without the sea”. prayer to Mary Star of the Sea, Car- vited “to appoint a Bishop Promoter doubt that the desire of Pope Pius Cardinal Turkson also took the dinal Turkson asked that, “p erson- responsible to foster the care for the ally or with the people of the sea, let XI, supported and sustained by the opportunity to describe the new people of the sea in the country”, all-succeeding Pontiffs, is a wonder- Stella Maris logo which, after 100 us pray that in the maritime world, while the bishops of maritime dio- our Apostolate will continue to be a ful reality, with hundreds of chap- years, “has been redesigned to re- ceses are asked “to appoint chaplains beacon of hope and a secure port lains and many more volunteers spond to the signs of the time … by and consider the seafaring ministry for seafarers, fishers and their famil- present in around 300 ports, carry- affirming our Catholic roots and an integral part of the pastoral re- ies, for many years more”. ing out at least 70,000 ship visits a maintaining the distinctive symbol- sponsibilities of the diocese and the year and reaching out to more than ism of the past. The logo”, he said, parishes located near the ports to see a million seafarers”. He noted the “is not only a nice sticker but it rep- that people of the sea are provided centenary year as an occasion “to resents our unity and common iden- abundantly with whatever is required give thanks for the countless tity, it should be our guide and to lead a holy life”. ‘Ap ostles’ of all nationalities who source of our inspiration for our In the context of the pandemic with dedication and commitment in commitment at the service of the and its related restrictions, he noted, different ports of the world, since maritime world: “our practical way of ministering has changed dramatically, but what should not change is the substance of our service that is a ‘ministry of p re s e n c e ’”. Thus he encourages Society with solidarity members to “make use of all the in- struments that the technology offers us to be present in the lives of the CONTINUED FROM PA G E 3 SPECIAL GREETINGS people of the sea offering friendship, support, encouragement and con- just like the “first” — s t re n g t h e n s I cordially greet the English- tinuous prayers”. The Cardinal ob- communion. A society where di- speaking faithful, especially the served that prayer was “an essential versity is respected is much more new seminarians who have arrived resistant to any kind of virus. in Rome to begin their years of Let us place this healing jour- formation and the deacons of the CENTENARY P R AY E R ney under the protection of the Pontifical North American Col- lege. May the Lord sustain their Virgin Mary, Our Lady of O Mary, Star of the Sea, as we celebrate with prayer and devotion the efforts to be faithful servants of Health. May she, who carried Centenary of this apostolate of silent service with the greatest of compassion Jesus in her womb, help us to be the Gospel. Upon all of you and and love, we humbly ask you, O Holy Mother of God, to guide always and trustful. Inspired by the Holy your families I invoke the joy and everywhere all people of the sea and those who care and minister to them. Spirit, we can work together for peace of Our Lord Jesus Christ. the Kingdom of God that Christ God bless you! O Virgin most powerful, as we sail upon the stormy seas of life, we pray, inaugurated in this world by Lastly my thoughts turn as come to our aide, help us to remain steadfast, and be for all seafarers and coming among us. It is a King- usual to the elderly, to young fishers across the waters of this earth, and their families, the Ark of the cov- dom of light in the midst of dark- people, to the sick and to newly- enant gently navigating the Ship of Faith, the Church, to a port of safe ness, of justice in the midst of so haven in Jesus Christ. many outrages, of joy in the weds. May each one, in whatever midst of so much pain, of healing situation they may find them- O Mary of the morning star, continue to be the consolation and sure hope and of salvation in the midst of selves, know how to be generous to enlighten our hearts and minds so that we may never lose or stumble in sickness and death, of tenderness in their commitment to a better our Faith in keeping a firm and fixed compass bearing on your Son, Our in the midst of hatred. May God future, in the acceptance of trials Lord, who is, who was and will ever be our true and only salvation for all grant us to “viralize” love and to and suffering, and in mutual love eternity without end. Amen. “globalize” hope in the light of for the edification of a united, faith. true family. Our Lady Star of the Sea, Pray for us. number 40, Friday, 2 October 2020 L’OSSERVATORE ROMANO page 13

Address of the Cardinal Secretary of State Moneyval Programme of the Council of Europe

The following is the English text of The voice of the Pope insistently things pertaining to the State, not ies, the funds managed by the Holy Cardinal Pietro Parolin’s address to calls for justice and peace, in oppos- least its economic and financial as- See and the Vatican City State are the members of the Committee of ition to everything that demeans the p ects. chiefly directed to works of religions Experts of the Evaluators of the human person in his or her dignity It is against this backdrop that we and charity. Yet that does not de- Moneyval Programme of the Council of and fundamental rights. As Pope must understand the engagement of tract from the fact that — in the Europe, whom he met on Wednesday, Francis has said, “When an econom- the Holy See and of Vatican City ways proper to its internal system — 30 September, in the Vatican. ic system places only the god of State in the field of finance and in- they must apply every form of over- money at the centre, policies of ex- ternational cooperation in general, sight compatible with their intended Your Eminences, Your Excellencies, clusion are triggered and there is no and in particular, its decision to take purposes. Indeed, precisely by virtue Esteemed Members of the longer any place for men or for wo- part in the process of evaluating the of the priority destination of funds, Moneyval Evaluation Team, men. The human being, then, cre- measures for combating money laun- it is necessary that the ethical di- Ladies and Gentlemen, ates that throwaway culture that dering and the financing of terror- mension of investments be an object When on 4 October 1965 Pope Paul leads to suffering, depriving so ism adopted by the Moneyval Pro- of particular concern. VI addressed the General Assembly many of the right to live and to be gramme of the Council of Europe. In November 2015, Pope Francis of the United Nations, he intro- happy” (Message for the Twenty-fifth In the fight against money laun- told the Board of Superintendence duced himself to those present in Anniversary of the Populorum Pro- dering and the financing of terror- of the Institute for the Works of Re- gressio Fo u n d a t i o n , 20 November the following memorable words: ism, the Vatican’s internal organiza- ligion: “the IOR cannot have as a “The one speaking to you is one like 2017). tion assigns a prominent role to the primary operating principle that of yourselves, your brother, and even From these references alone, it is Financial Information Authority, the greatest possible profit, but one of the least among you, who evident that on the international which is responsible for oversight rather principles compatible with the represent sovereign States. For he scene, the Holy See is inspired by and regulation, and for financial in- norms of morality, consistent effi- possesses — if you choose to con- purposes different from those ordin- formation relative to that specific ciency and praxis that reflect its spe- sider us from this point of view — arily pursued by other members of only a tiny and practically symbolic the community of nations, and also temporal sovereignty, the minimum that from its need to pursue those needed to exercise freely his spiritual purposes, the Holy See has a dis-

On Wednesday, 30 September, the assessment team of the Committee of Experts on the Evaluation of Measures against Money Laundering and the Financing of Terrorism initiated its visit to the Vatican. This visit is held in the context of the Fifth Evaluation Round, agreed upon 2019, to which all the member jurisdic- tions of Moneyval are subjected. The scope of this phase of evaluations is to assess the effectiveness of the legislative and institutional measures adopted by the jurisdictions in recent years for the pre- vention of money laundering and the financing of terrorism. The current evaluation for the Holy See is a regular part of a process that began with the first on-site visit, in 2012, and the subsequent adoption of the Mutual Evaluation Report of the Holy See, of 4 July 2012, followed by the First Pro- gress Report, of 9 December 2013, the Second Progress Report, of 8 December 2015, and the Third Progress Report, of 6 December 2017.

mission and to assure those who tinctive place within that same com- deal with him that he is independent munity. In his address, Saint Paul VI of any sovereignty of this world. He referred to this distinctive place by has no temporal power, no ambition pointing out that the presence of the to enter into competition with you. Holy See within the United Nations sector. In addition, other subjects, cific nature and exemplarity that As a matter of fact, we have nothing is a means of proclaiming the Good under various titles and each in ac- should mark its operations”. These to ask, no question to raise; but News: “Here we are celebrating the cordance with its respective role, operative principles, which should rather a wish to express, a permis- epilogue to a laborious pilgrimage have a part to play regarding inspire not only the IOR but also sion to seek: that of being allowed in search of an opportunity to speak policies countering money launder- every other agency of the Holy See, to serve you in the area of our com- heart to heart with the whole world. ing and the financing of terrorism. certainly include policies for coun- petence, with disinterestedness, hu- It began on the day when we were Recently too, nonprofit and volun- tering money laundering and finan- mility and love”. commanded: ‘Go, bring the good teer organizations, as well as canon- cing of terrorism. This visit of the ical and civil juridical persons re- In these few sentences, the Pope news to all nations’” (Mk 16:15). Moneyval evaluation team helps us gistered in Vatican City State, have to keep them in even clearer focus. described the special nature of Vatic- Evidently, then, the Holy See’s been directed to report to the AIF an City State, whose creation in 1929 position among the members of the any suspicious activities of money We are grateful for your presence ended the Roman Question that had international system is not based laundering or the financing of ter- and for the encouragement you give arisen with the taking of Rome on upon its “symb olic”territorial sover- ro r i s m . us to render a service that can help 20 September 1870 by the . eignty, but rather on its ability to us devise a financial system increas- As can be seen, systems are pro- From the outside, Vatican City take actions and build relationships ingly at the service of men and wo- gressively being set in place to en- State, albeit tiny in size, can be in the supranational domain that are able greater control of financial op- men. In conclusion, I would like to likened to other States. Yet it has a in conformity with the evangelical erations potentially exposed to the return to the aforementioned address completely distinctive feature that mandate that determines its exist- risk of money laundering and the of Saint Paul VI, in which he de- must always be taken into account: ence. As Saint John Paul II said to financing of terrorism. In this re- scribed himself as an “expert in hu- it exists to serve the ministry of the the United Nations on the fiftieth gard, the interventions and recom- manity”: that humanity which we Pope, ensuring the sovereignty of anniversary of its foundation, the mendations of the Moneyval evalu- must consider in all our actions. the Holy See and the freedom of the Holy See, in virtue of its spiritual ators are a resource for which we are That humanity must be the yard- Roman Pontiff. In this sense, it can mission, seeks to advance “the com- greatly appreciative. stick of every policy, especially with be considered functional and instru- mon effort to build the civilization It is clear, too, that, in the light of regard to its economic and financial mental to a supernatural end. of love, founded on the universal their distinctive features as men- implications. If profit should be- Saint Paul VI, in that same ad- values of peace, solidarity, justice, tioned above, the Holy See and Vat- come the sole law governing every dress, went on to point out that the and liberty” (New York, 5 October ican City State cannot be treated in decision, a grave error of evaluation Holy See is the bearer “of a message 1995). the same way as national States, would be made, and we would em- for all humanity”. He wished to If, on the one hand, this dimen- who are not exposed to these risks bark on the path of a baneful dehu- speak for “the poor, the disinherited, sion, which we might term “p ro p h e t - in the same way. Unlike other sub- manization. I thank you, then, for the suffering, the unfortunate, and ic”, enables the Holy See to be the jects participating in the Moneyval your work, which helps us to assess those who long for justice, a digni- voice of the voiceless, it also implies project, whose economies are aimed the potential for the common good fied life, liberty, prosperity and pro- that the Holy See itself should be at creating wealth and prosperity for of every choice we make on the eco- g re s s ”. exemplary in the management of all their respective national communit- nomic and financial plane. page 14 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40 Religious freedom means human freedom Cardinal Pietro Parolin intervention at the Symposium

The following is the English text of the closing re- the public sphere is a clear indicator of the health marks of Cardinal Pietro Parolin, Secretary of State, of any society; and, it follows, therefore, that it is at the Symposium on Advancing and Defending In- also a “litmus test” for the level of respect that ex- ternational Religious Freedom through Diplomacy, ists for all other fundamental human rights as held in Rome, Italy on 30 September. well. My suggestion that the freedom of religion is Excellencies, Ladies and Gentlemen, in crisis because our understanding of the truth of I wish to thank Ambassador Gingrich and the the human person and his anthropology is in staff of the Embassy of the United States of crisis, is not a novelty. The Fathers of the Second America to the Holy See for organizing this note- Vatican Council rightly noted that “a sense of the worthy one-day symposium, which has reflected dignity of the human person has been impressing upon the theme of “Advancing and Defending itself more and more deeply on the consciousness International Religious Freedom through Dip- of contemporary man, and the demand is increas- l o m a c y. ” I am grateful for the invitation to offer ingly made that men should act on their own some points of reflection for closing remarks. judgment, enjoying and making use of a respons- Dear friends, ible freedom” (Dignitatis humanae, n. 1). “This The protection and promotion of the freedom heightened sense of the dignity of the human per- of religion is a hallmark of the diplomatic activity son and of his or her uniqueness, and of the re- of the Holy See. This fundamental human right, spect due to the journey of conscience, certainly together with the inviolable right to life, forms represents one of the positive achievements of the indispensable and solid foundation for nu- modern culture. This perception, authentic as it merous other human rights. Violating this free- is, has been expressed in a number of more or dom jeopardizes the enjoyment of all rights and less adequate ways, some of which however di- human rights must be abolished so as to no threatens the dignity of the human person. In- verge from the truth about man as a creature and longer impede the desire of one’s choosing. deed, in recognition of the centrality of this the image of God, and thus need to be corrected Indeed, another all too common modern mis- foundational right, freedom of religion is promin- and purified in the light of faith” (Pope John conception that interferes with a proper concep- ently enshrined in the constitutional legislation of Paul II, Veritatis splendor, n. 31). Unfortunately, tion of human freedom is the denial of objective many nations and is mentioned in a wide range our growing awareness and affirmation of the dig- moral truth, conveniently replaced by an indi- of international conventions, including the Uni- nity of the human person has not always been ac- vidual’s personal sentiment or feeling about the versal Declaration of Human Rights. The Second companied by an authentic understanding of the moral good. Vatican Council dedicated an entire document to moral duty and responsibility that comes with the The Polish Saint continues: “Once the idea of religious freedom reflecting the growing aware- exercise of human freedom. This divergence, a universal truth about the good, knowable by ness and importance of respecting this funda- between dignity and the responsibility inherent to human reason, is lost, inevitably the notion of mental freedom. In Dignitatis humanae we read freedom, has a detrimental impact on the concept conscience also changes. Conscience is no longer that this freedom “means that all men are to be of religious freedom and its enjoyment in modern considered in its primordial reality as an act of a immune from coercion on the part of individuals so ciety. p erson’s intelligence, the function of which is to or of social groups and of any human power, in This point was masterfully elaborated in the in- apply the universal knowledge of the good in a such wise that no one is to be forced to act in a sightful and in-depth reflection of Saint Pope specific situation and thus to express a judgment manner contrary to his own beliefs, whether John Paul II in his Encyclical Letter, Ve r i t a t i s about the right conduct to be chosen here and privately or publicly, whether alone or in associ- s p l e n d o r, the “Splendor of Truth”, wherein, among now. Instead, there is a tendency to grant to the ation with others, within due limits” (n. 2). other things, he underscores the necessity of hav- individual conscience the prerogative of inde- At the heart of exercising the freedom to con- ing the proper understanding of human nat u re , pendently determining the criteria of good and fess and practice a certain religion, or not to fol- especially its transcendent dimension which is evil and then acting accordingly. Such an outlook low if one so chooses, is the exercise of freedom rooted in the powers of intellect and will, exer- is quite congenial to an individualist ethic, of conscience, that inner sanctum of man’s tran- wherein each individual is faced with his own scendent nature where “man discovers a law cised through the responsible use of freedom in conjunction with the truth about the good. Al- truth, different from the truth of others. Taken to which he has not laid upon himself but which he its extreme consequences, this individualism leads though there are a number of current trends that must obey. Its voice, ever calling him to love and to a denial of the very idea of human nature” undermine the proper persp ectiveof human free- to do what is good and to avoid evil, sounds in (VS, 32). dom, Saint John Paul II highlights two prominent his heart at the right moment.... For man has in These reductive approaches to the good and ones. The first we may call “radical subjectivism” his heart a law inscribed by God.... His con- conscience are at the heart of most modern cur- or the exaltation of “individual freedom as an ab- science is man’s most secret core and his sanctu- rents of thinking, as well as the predominant lib- solute”. ary. There he is alone with God whose voice eral ideology, which places the moral law and As he explains: “Certain currents of modern echoes in his depths” (Vatican II, Gaudium et conscience in drastic opp osition,as well as our thought have gone so far as to exalt freedom to Spes, 16). The Church has always upheld the ne- human nature and freedom. This perceived op- cessity to respect the internal forum of one’s con- such an extent that it becomes an absolute, which position has devastating consequences for arriving science, not only because of its intrinsic link to would then be the source of values. This is the at the right understanding of human freedom, in- the freedom of religion, but because it is the in- direction taken by doctrines which have lost the cluding the freedom of conscience and religious ner sanctum of the human person. Sadly, we are sense of the transcendent or which are explicitly f re e d o m . witnessing a growing number of examples where atheist. The individual conscience is accorded the Ultimately, the decision to root man’s freedom this freedom is being violated, even forcefully so status of a supreme tribunal of moral judgment solely in the self, without any reference to the by civil legislation, which effectively amounts to which hands down categorical and infallible de- Creator, is unsustainable. It leads to a limited un- an attack on the dignity of the human person. cisions about good and evil. To the affirmation derstanding of the freedom of religion and I would suggest that, at least in part, some of that one has a duty to follow one’s conscience is struggles to generate and maintain the space ne- the difficulty that we are experiencing concerning unduly added the affirmation that one’s moral cessary for authentic pluralism and the search for the violation of freedom of religion at the global judgment is true merely by the fact that it has its objective truth, that is truth that does not finish level comes from a fundamental misunderstand- origin in the conscience. But in this way the ines- with me, or with you. While we must continually ing of the meaning of human freedom. Attacks on capable claims of truth disappear, yielding their repeat that religious liberty entails the ability for religious freedom are often driven by fear and place to a criterion of sincerity, authenticity and one to exercise, without coercion and without ideology: whether by totalitarian regimes that use ‘being at peace with oneself’, so much so that threat of persecution, one’s religious convictions, power to impose draconian restrictions, as wit- some have come to adopt a radically subjectivistic whether in private or in public, that is only part of nessed, for example, in countries where the prac- conception of moral judgment” (VS, 32). In our the understanding of religious freedom. It is the tice of certain religious traditions is prohibited contemporary societies, particularly in the West, via negativa approach, if you will, which states and “minorities” are actively persecuted, or there is a strong tendency to exaggerate one’s per- simply that there should be no coercion in the whether it be the intolerant voices of the “p olitic- sonal freedom, to purposefully decouple it from practice of religion. However, what we often fail ally correct”, that “silence” and condemn those re- the pursuit of the good, or worse, to make it the to recognize is that freedom of religion is, at the ligious beliefs, traditions and practices that clash only good. As a result, man turns inward, becom- same time, the freedom to seek the truth. Free- with their progressive ideology, labeling them as ing self-referential and, what is good, becomes dom of religion is also the freedom “for” belief. In “hateful” and “intolerant”. It is time that we re- wholly subjective. From there, it is not long be- other words, it must also be understood in the af- flect more seriously about the root of “intoler- fore man becomes an island, exercising his free- firmative. To stress exclusively the expression of ance” in such situations and, in particular, the dom, even apart from right reason. The “highest freedom of religion as “freedom from external co- shrinking public space for dialogue for and with go o d”has now become the eradication of any e rc i o n ” without addressing what this freedom is those that practice their beliefs openly. Indeed, obstacle to “radical autonomy”, such as the natur- the degree of respect for freedom of religion in al moral or divine law. Even other fundamental CONTINUED ON PA G E 15 number 40, Friday, 2 October 2020 L’OSSERVATORE ROMANO page 15

Archbishop Gallagher at the Symposium on Advancing and Defending International Religious Freedom Divine wisdom is the source

Opening remarks of Archbishop Paul to allow the local Catholic Church of each person and of society as a well as freedom of conscience” R. Gallagher, Secretary for Relation to exercise its mission, remains an whole. (Holy See Mission, Geneva, 2 with States of the Holy See at the indispensable part of the scope and It is in this context that the Holy March 2020). Symposium on Advancing and Defend- activity of the Holy See. Likewise, in See has been assiduously and con- If I were a cynic, I would say that ing International Religious Freedom various multilateral fora, the Holy stantly attentive to abuses to reli- it seems that some of those who through Diplomacy held in Rome, See is attentive to the trends and at- gious liberty, whether on the level of should be defending and promoting Italy, on 30 September. titudes of the international com- authoritarian/dictatorial State or religious liberty either lack the will- munity as it addresses issues related non-State actors, most vividly wit- ingness truly to do so or seem to be The Honourable Mike Pompeo, to the freedom of religion and be- nessed in those instances where kowtowing to the prevalent ideolo- Secretary of State, lief. It also pays particular attention there is physical persecution and gical forces that see the exercise of Madam Ambassador Gingrich, to how other so-called “new rights” even murder of “religious minorit- religious liberty as a threat to their Excellencies, ladies and gentlemen, limit the full enjoyment of religious ies”, or whether through the ever own concept of liberty, which is un- freedom, as well as the important more common tendency, especially derstood in large part as the ability I am grateful for the invitation to role that the Church and other faith- found in the West, which promotes to do whatever one wants, affirming offer brief remarks at the opening of based organizations play in numer- ideologies and even national legisla- oneself without any restriction what- this Symposium on “Advancing and ous charitable, health, educational tion that conflicts with the exercise soever, including civil, natural and Defending International Religious and humanitarian efforts throughout of religious liberty. I think it is im- especially divine law. Freedom through Diplomacy” and the world. portant to be aware of the fact that Notwithstanding these difficulties wish to thank Ambassador Gingrich Religious freedom is not only im- attacks against religious liberty are and threats to religious liberty, in- and her staff in the Embassy for or- portant to the Holy See because it is not only coming in the form of cluding to the other fundamental ganizing this event. I happily extend governed by the Supreme Pontiff of physical persecution, but ever more human rights connected to it, the to you all the greetings of His Holi- the Catholic Church. Instead, the through ideological trends and “si- Holy See is convinced that remain- ness, Pope Francis, who is aware of motivation for defending religious lencing”, through what has often ing present and active in the debates this meeting on a topic of great im- freedom rests primarily on its under- been called “political correctness”, and discussions on this topic must portance for the Holy See, especially standing and concern for the ontolo- which are taking ever larger liberties continue. Pulling away from the dis- in its diplomatic activities on both gical reality of the human person, in the name of “tolerance” and cussion is not only a disservice to the bilateral and multilateral levels. created in the image and likeness of “non-discrimination”. Rather, these those who are the voiceless, who are Over the past couple of decades, God, the foundation of man’s inviol- inflexible ideologies, which are quick persecuted, mocked, discriminated there has been a growing recogni- able dignity. The Creator has en- to denounce religious beliefs and against or even killed because of tion of the important role that reli- dowed human nature with know- persons that do not accept their pos- their religious convictions, but to gions play in the questions of inter- ledge and free will in order to come ition as “hateful”, are themselves those who disagree with us. They national peace and security and of to know, to love and to serve Him rather “intolerable” and “discrimin- also need to understand the gravity mutual coexistence among peoples. in complete liberty. Freedom, and in atory” against the freedom of reli- of what is at stake. The Holy See, More recently, a number of Govern- particular freedom of conscience and gion. with its unique mission and accord- ments, including the United States religious liberty, is an essential com- There are a growing number of ing to its particular nature, utilizes of America, have launched initiatives ponent of man’s transcendent dig- examples of this phenomenon, in- the diplomatic tools at its disposal, that seek to defend and promote this nity. As such, coercion, violence and cluding a number of States passing especially that of providing a sort of fundamental human right, the re- discrimination against religious legislation aggressively attacking “moral compass”, in building reli- spect of which is a sine qua non for liberty constitutes an attack upon both the freedom of conscience and gious freedom and other fundament- giving full respect to each person the human person, his relationship the freedom of religion. It is even al human rights among other States and in building the common good with his Creator, and, indeed, an at- present within the certain sectors of and within the family of nations. of humanity. tack against society. It is from this multilateral diplomacy. A recent re- While the Holy See lacks the “cus- It should come as no surprise that perspective that the Holy See has port from the UN Human Rights tomary” diplomatic tools employed the protection and promotion of reli- even sought to defend this funda- Council regarding the freedom of re- by most States, it does have a rich gious liberty is one of the main mental human right, because it is ligion and belief actually claimed and long-standing body of social “political priorities” of the Holy See. foundational to each person’s iden- that “The Special Rapporteur is teaching that has been developed In its bilateral relations, the question tity and to the free exercise of one’s deeply concerned at numerous re- over the centuries and which it of protecting religious freedom so as liberty for the integral development ports he has received, and at inform- brings to the political and diplomat- ation provided to other United Na- ic discussion. tions human rights mechanisms, al- The commitment of the Holy See leging that religious interest groups in the defence and promotion of re- are engaged in campaigns character- ligious liberty is guided by the izing rights advocates working to teaching and engagement of Pope Religious and human freedom combat gender-based discrimination Francis, who has continually stressed as ‘immoral’ actors, seeking to un- the importance of dialogue and mu- dermine society by espousing ‘a tual understanding among peoples CONTINUED FROM PA G E 14 lect and will to know and to gender ideology’ that is harmful to and societies, among those of differ- choose the good, each in accord children, families, tradition and reli- ent religious convictions, or those properly ordered to, namely, the with one’s conscience. Without this gion. Invoking religious tenets as without, to work towards peaceful discovery of the ultimate truth of objective end, an end that exists well as pseudoscience, such actors coexistence and reciprocal respect. one’s existence, one’s origin and beyond the self, we cannot hope argue for the defence of traditional This is the heart of the message on destiny, given by the Creator, is but to find society in crisis, with values rooted in interpretations of the Document on Human Fraternity like giving a child a tool and each of us unable to embrace any- religious teachings about the social of 4 February 2019 and will un- telling them “you should not use one but ourselves. roles for men and women in accord- doubtedly be a prominent theme in this tool for such and such”, but In our discussion of religious ance with their alleged naturally dif- the Encyclical Letter “Fratelli tutti” never explaining to them “what lib erty, including its promotion ferent physical and mental capacit- which the Holy Father will release in purpose that tool was intended to through diplomatic activity, it re- ies; often calling on governments to a few days’ time. serve”. mains useful for us to remember enact discriminatory policies.” (n. In closing, I would like to cite a If I am not mistaken, there is a not only what we hope to defend 34). line from the Document on Human famous series of catechetical book- and promote but also the threats The Holy See responded clearly Fraternity: “This divine wisdom is lets, produced from the one of the that we face. This certainly in- to this report during the interactive the source from which the right to Councils of Baltimore in the cludes physical oppression, perse- debate with the following: “Pa r t i c u - freedom of belief and the freedom United States. One of the initial cution and ideological imposition, larly unacceptable and offensive are to be different derives. Therefore, questions of that faith primer is: but it also includes the denying of the numerous references that recom- the fact that people are forced to ad- “Why did God make you?” and man’s very nature. I hope I have mend that freedom of religion and here to a certain religion or culture the proper response to be given is helped to better illuminate that belief and conscientious objection must be rejected, as too the imposi- “God made me to know Him, to point here with you today. must be surrendered for the promo- tion of a cultural way of life that love Him, and to serve Him in this And, as always, it is my hope tion of other so-called “human others do not accept.” world, and to be happy with Him that initiatives such as today’s rights”, which certainly do not enjoy I hope that discussions and ex- forever in the next.” The simplicity Symposium might continue build- consensus, thus being a sort of changes that take place here today of this should not obfuscate the ing momentum on the internation- “ideological colonization” on the may be productive, insightful and profundity of this truth. We are al level so that this fundamental part of some States and internation- facilitate the protection and promo- created for a purpose. We have re- human right may be enjoyed by al institutions. As such, the report, tion of religious liberty, which we all ceived a nature that is ordered to a all. at least in part, is actually an attack hold very dearly. certain end, with the gifts of intel- Thank you for your attention. on freedom of religion and belief as Thank you for your kind attention. page 16 L’OSSERVATORE ROMANO Friday, 2 October 2020, number 40

ANGELUS

After reciting the Angelus with the faithful gathered in Saint Peter’s Square on Sunday, 27 September, the Holy Father launched a new appeal for peace in the Caucasus. Earlier, he had reflected on the day’s Gospel Reading on the parable of the two sons (Mt 21:28-32). The following is a translation of the Pope’s reflection which he shared in Italian.

The path of dialogue and negotiation for peace in the Caucasus On World Day of Migrants and Refugees, the Pope prays for the people forced to flee like Jesus

Dear brothers and sisters, follow morality, saying, “In any process, because there is no path ample of contemplation of the case, those who go to Church are of holiness without some sacrifice mystery of Calvary and tireless in In my land we say: “A good face worse than us”, do well. No, this and without a spiritual battle. in bad weather”. With this “go o d the exercise of charity. is not Jesus’ teaching. Jesus does Battling for good; battling so as face” I say Good Morning to Today the Church celebrates not indicate publicans and prosti- not to fall into temptation; doing you. the World Day of Migrants and tutes as models of life, but as for our part what we can, to ar- Refugees. I greet the refugees With his preaching on the “privileged by Grace”. And I rive at living in the peace and joy and migrants present in the Kingdom of God, Jesus opposes would like to underscore this of the Beatitudes. Today’s Gospel Square around the monument en- a religiosity that does not involve word, “grace”. Grace. Because passage calls into question the titled “Angels, unawares” (cf. human life, that does not ques- conversion is always a grace. A way of living a Christian life, Heb 13:2), which I blessed one tion the conscience and its re- grace that God offers to anyone which is not made up of dreams year ago. This year I wished to sponsibility in the face of good who opens up and converts to and beautiful aspirations, but of and evil. He also demonstrates him. Indeed, these people, listen- concrete commitments, in order dedicate my Message to the in- this with the parable of the two ing to his preaching, repented to always open ourselves to God’s ternally displaced, who are forced sons, which is offered to us in the and changed their lives. Let us will and to love for our brothers to flee, as also happened to Jesus Gospel of Matthew (cf. 21:28-32). think of Matthew, for example. and sisters. But this, even the and his family. “Like Jesus, forced To the father’s invitation to go Saint Matthew, who was a publi- smallest concrete commitment, to flee”, likewise the displaced, and work in the vineyard, the can, a traitor to his homeland. cannot be made without grace. migrants. Our remembrance and first son impulsively responds In today’s Gospel, the one who Conversion is a grace we must al- our prayer go to them, in a par- “no, I’m not going”, but then he makes the best impression is the ways ask for: “Lord, give me the ticular way, and to those who as- repents and goes; instead the first brother, not because he said grace to improve. Give me the sist them. second son, who immediately “no” to his father, but because grace to be a good Christian”. Today is also World Tourism replies “yes, yes dad”, does not after his “no” he converted to May Mary Most Holy help us Day. The pandemic has harshly actually do so; he doesn’t go. “yes”, he repented. God is patient to be docile to the action of the struck this sector that is so im- Obedience does not consist in with each of us: he does not tire, Holy Spirit. He is the One who portant to many countries. I offer saying “yes” or “no”, but always he does not desist after our “no”; melts the hardness of hearts and my encouragement to those who in taking action, in cultivating the he leaves us free even to distance disposes them to repentance, so work in tourism, particularly vineyard, in bringing about the ourselves from him and to make we may obtain the life and salva- small family businesses and Kingdom of God, in doing good. mistakes. Thinking about God’s tion promised by Jesus. young people. I hope that every- With this simple example, Jesus patience is wonderful! How the one may soon pick themselves up wants to go beyond a religion un- Lord always waits for us; he is al- again from the current diffi- derstood only as an external and After the Angelus the Holy Father ways beside us to help us; but he continued: culties. habitual practice, which does not respects our freedom. And he affect people’s lives and attitudes, anxiously awaits our “yes”, so as Dear brothers and sisters, there And I now greet you, dear a superficial religiosity, merely to welcome us anew in his fath- has been worrying news of con- faithful of Rome and pilgrims “ritual”, in the ugly sense of the erly arms and to fill us with his flicts in the area of the Caucasus. from various parts of Italy and w o rd . boundless mercy. Faith in God I pray for peace in the Caucasus the world. There are so many dif- The exponents of this “façade” asks us to renew every day the and I ask the parties in conflict to ferent flags! I offer a special of religiosity, of which Jesus dis- choice of good over evil, the perform concrete acts of good thought to women and to all the approves, in that time were “the choice of the truth rather than will and brotherhood that may people committed in the fight chief priests and the elders of the lies, the choice of love for our lead to resolve the problems, not against breast cancer. May the p eople”(Mt 21:23), who, accord- neighbour over selfishness. Those with the use of force and arms, Lord sustain your commitment! ing to the Lord’s admonition, will who convert to this choice, after but through dialogue and negoti- And I greet the pilgrims from Si- be preceded in the Kingdom of having experienced sin, will find ation. Let us pray together in si- ena who have come to Rome on God by “tax collectors and pros- the first places in the Kingdom of lence for peace in the Caucasus. fo ot. titutes” (cf. v. 31). Jesus tells heaven, where there is greater joy Yesterday in , Maria And I wish you all a happy them: “the tax collectors, mean- for a single sinner who repents Luigia of the Blessed Sacrament, Sunday, a peaceful Sunday. ing the sinners, and the harlots than for ninety-nine righteous in the world Maria Velotti, was Please, do not forget to pray for go into the kingdom of God be- people (cf. Lk 15: 7). proclaimed Blessed; she was the me. Enjoy your lunch. Ar r i v e d e rc i . fore you”. This affirmation must But conversion, changing the Foundress of the Congregation of not lead us to think that those heart, is a process, a process that Franciscan Sisters Adorers of the who do not follow God’s com- purifies us from moral encrusta- Holy Cross. Let us give thanks to mandments, those who do not tions. And at times it is a painful God for this new Blessed, an ex-