AAS 73 (1981) - Ocr

ACTA APOSTOLICAE SEDIS
COMMENTARIUM OFFICIALE
AN. ET VOL. L X X I I I
TYPIS POLYGLOTTIS VATICANIS M-DCCCCLXXXI
An. et vol. LXXIII
31 Ianuarii 1981
N. 1

Directio: Palazzo Apostolico - Citt del Vaticano Administratio: Librera Editrice Vaticana
ACTA IOANNIS PAULI PP. II

CONSTITUTIONES APOSTOLICAE
I IPILENSIS In Insulis Philippinis nova conditur Praelatura cognomine Ipilensis.
IOANNES
PAULUS
EPISCOPUS
SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM
Rerum usu docti, universae Ecclesiae Rectores, bene scimus quantopere apta finium delineatio atque constitutio animorum bono conducere possit : ea enim, si temporum atque fidelium necessitatibus fuerit accommodata, tum incommodis illis medetur, quae rectae Ecclesiarum administrationi obstent, tum efficit ut ea, per quae Dei sermo facilius <x currat et clarificetur (2 Tim. 3, 1), populo Dei comparentur. Quam ob rem, cum Venerabilis Frater Franciscus Cruces, Archiepiscopus Zamboangensis, de grege sollicitus, post auditam Conferentiam episcopalem Insularum Philippinarum, ab hac Apostolica Sede petierit ut divisa Ecclesia cui praeest, nova circumscriptio constitueretur, Nos, Venerabili Fratre Brunone Torpigliani, Archiepiscopo titulo Mallianensi eodemque in Insulis Philippinis Apostolico Nuntio, sententiam rogato ; item de Venerabilium Fratrum Nostrorum S. R. E. Cardinalium consilio, qui Sacrae Congregationi pro Episcopis praesident, haec statuimus atque iubemus. Ab archidioecesi Zamboangensi has paroecias separamus : Ali-
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cia, Buug, Ipil, Kabasalan, Mabuhay, Malangas, Margosatubig, Siay, Subanipa; quibus terris novam Praelaturam condimus, Ipilensem nomine, cuius Sedem in urbe Ipil collocamus, cathedram in templo S. Iosephi B. M. V. sponsi poni iubemus, in eadem urbe, factis nempe iuribus atque privilegiis, quae cathedralibus aedibus fieri solent. Constitutam Praelaturam metropolitanae Sedi Zamboangensi suffraganeam facimus, ad normam iuris. Mensam efficient tum Curiae emolumenta; tum populi collationes, tum bona, si qua sunt, quae ei obvenient, ad normam canonis 1500 C. I. C. Circa Seminarii constitutionem atque disciplinam, serventur leges iuris communis, ratione nempe habita sive Decreti Concilii Vaticani II Optatam totius, sive eorum quae per Sacram Congregationem pro Institutione Catholica edita sunt, maxime (( Rationis fundamentalis institutionis sacerdotalis . Ceterum lecti iuvenes, suo tempore, qui philosophicis atque theologicis disciplinis imbui debeant, Romam mittantur, in Pontificium Collegium Philippinum. Regimen vero, administratio novae Praelaturae, electio Vicarii Capitularis, sede vacante, iure Canonico ad amussim temperentur. Simul ac nova circumscriptio ecclesiastica condita fuerit, eo ipso sacerdotes ei Sedi addicti sint, in cuius territorio officium vel beneficium habeant; ceteri clerici atque Seminarii tirones ei, in qua legitime degant. Acta denique et documenta, quae novam Ecclesiam respiciant, ad eius curiam mittantur, religiose custodienda. Ceterum, ea quae iussimus, Venerabilis Frater Bruno Torpigliani ad exitum deducet, vel quem ipse legaverit, factis nempe necessariis facultatibus, quas poterit delegare, si visum fuerit, cuivis, modo in ecclesiastica dignitate constituto viro. Re autem acta, documenta exarentur, atque Sacrae Congregationi pro Episcopis cito mittantur. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, die quarto et vicesimo mensis Decembris anno Domini millesimo nongentesimo septuagesimo nono, Pontificatus Nostri altero.
AUGUSTINUS
Card.
CASAROLI
& SEBASTIANUS S. Congr.
Card.
BAGGIO
a publicis Ecclesiae negotiis
pro Episc. Praefectus
Iosephus Del Ton, Proton. Apost. Godefridus Mariani, Proton. Apost.

Loco & Plumbi In Secret. Status tab., n. 52869.
Acta Ioannis Pauli Pp. II
II TAGAMNA In Insulis Philippinis Praelatura Tagamna in dioecesis formam redigitur.
IOANNES
PAULUS
EPISCOPUS
Qui in Beati Petri similitudinem (cfr. Io. 21, 15-17) idcirco divino consilio Ecclesiae sanctae praepositi sumus, ut simili amore atque dilectione eius prosperitati eonsuleremus, non aliud sane annitimur, non in aliud mentem cogitationesque Nostras intendimus, quam ut Christi fidelibus inserviamus, iisque utilitates praebeamus : non enim, ad beati Augustini sententiam (cfr. Serm. 340, 2), praeesse studemus, sed prodesse. Quam ob rem, cum Praelatura Tagamna, in Insulis Philippinis, magna ceperit incrementa, atque Conferentiae Episcopali eiusdem dicionis visum sit Praelaturam illam ad gradum dioecesis evehi posse, Nos sententia audita Venerabilis Fratris Brunonis Torpigliani, Archiepiscopi titulo Mallianensis atque in Insulis Philippinis Apostolici Nuntii, de consilio Venerabilium Fratrum Nostrorum S. R. E. Cardinalium Sacrae Congregationi pro Episcopis praepositorum, haec potestate Nostra apostolica statuimus. Praelaturam Tagamnam ad dignitatem dioecesis evehimus, eodem nomine iisdemque finibus, quibus ante. Sedem episcopalem eandem urbem statuimus in qua Praelaturae erat ; item templum praelati cium cathedrale erit, cum iuribus atque privilegiis, cathedralium aedium propriis. Conditam Ecclesiam metropolitanae Sedi Davansi suffraganeam subicimus, ad normam iuris ; similiter eius Episcopus Metropolitae obnoxius erit. Canonicorum Collegium constituatur; donec tamen id per alias Apostolicas Litteras fiat, Consultores dioecesani eligantur, qui suo Antistiti consilio atque opera assint. Mensa episcopalis coalescet e Curiae emolumentis, e fidelium collationibus, e bonis, quae pro rata parte ei obvenient, facta divisione iuxta canonem 1500 Codicis Iuris Canonici. Ad Seminarium quod attinet, condatur atque administretur secundum praescripta iuris communis, ratione habita tum Decreti Concilii Vaticani II Optatam totius , tum Regularum Sacrae Congregationis pro Institutione Catholica. Religiosa incepta atque vocationes sacerdotales summo studio foveantur, ut suo tempore lecti in-
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venes Romani mitti possint, in Pontificium Collegium Philippinum, philosophicis atque theologicis disciplinis imbuendi. De clero vero rem ita disponimus, ut his Litteris ad effectum adductis, eo ipso novae dioecesi incardinatus habeatur. Ultimum censemus ut Venerabilis Frater Petrus Dean, adhuc Praelatus Tagamnus, eius Episcopus fiat, vinculo prioris Sedis titulo Thuccaborensis solutus. Ceterum, quae per has Litteras mandavimus Venerabilis Frater Bruno Torpigliani, cuius mentionem fecimus, exsequatur, factis necessariis facultatibus, quas poterit, si visum, alii legare, modo viro in ecclesiastica dignitate constituto. Re vero acta documenta exarentur, quae Sacrae Congregationi pro Episcopis cito mittantur. Haec autem quae praescripsimus firma et rata nunc et in posterum esse volumus, contrariis haud obstantibus. Datum Romae, apud S. Petrum, die undecimo mensis Octobris, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri altero.
AUGUSTINUS
Card.
CASAROLI
& SEBASTIANUS Card. BAGGIO

S. Congr. pro Episc. Praefectus

Loco g Plumbi In Secret. Status tab., n. 32870.
III SIBOLGAENSIS Praefectura Apostolica Sibolgansis in Indonesia ad dioecesis gradum et dignitatem evehitur.
IOANNES
PAULUS
EPISCOPUS
Sibolganses res religiosas una cum civilibus recentiore hoc tempore feliciter crevisse cum sit notum, sententiam accipiendam esse putavimus Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide atque ab eadem prolatum votum, ut Praefectura Apo-
stolica Sibolgansis in Indonesia ad dioecesis gradum et dignitatem eveheretur. Quare, pro certo habentes in animarum bonum id esse cessurum, audito favorabili voto quorum interest, sequentia decernimus. Praefecturam Sbolgansem in dioecesium numerum recensemus, immutata appellatione finibusque. Episcopi sedes in urbe vulgo Sibolga ponatur, episcopalis vero magisterii cathedra in templo ibidem Deo dicato in honorem Sanctae Theresiae, quod cathedralis sacra aedes erit, iustis cum iuribus. Episcopo autem, praeterquam quod debita iura damus, obligationes etiam imponimus residentium Episcoporum propria. Novam praeterea dioecesim suffraganeam facimus metropolitanae Sedi Medanensi atque iurisdictioni Sacrae Congregationis pro Gentium Evangelizatione obnoxiam. Mandamus insuper ut, quoadusque Canonicorum Collegium ^per aliquas sub plumbo Litteras condatur, consultores dioecesani deligantur, ad normam iuris, qui sacro dioecesis Praesuli assistant. Cetera ad Ius Canonicum disponantur, ad amussim. Haec quae diximus ad effectum adducat Venerabilis Frater Paulus Puente, Archiepiscopus titulo Macrensis in Mauretania, vel ab eo delegatus sacerdos, et ad Sacram Congregationem pro Gentium Evangelizatione congrua documenta de more mittat signata sigilloque impressa. Has Litteras Apostolicas ratas esse sive nunc sive in posterum volumus, contrariis quibuslibet non obstantibus. Datum Romae apud Sanctum Petrum, die vicesimo quarto mensis Octobris, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri tertio.
AUGUSTINUS
Card.
CASAROLI
AGNELLUS
Card. Rossi
S. Congr. pro Gentium Evang. Praef.
Iosephus Del Ton, Proton. Apost. Marcellus Rossetti, Proton. Apost.

Loco B Plumbi In Secret. Status tab., n. 58611.
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LITTERAE APOSTOLICAE
I Cathedrale templum metropolitanae Ecclesiae Potentinae Beatae Mariae Virgini Caelo receptae dicatum ad honorem Basilicae Minoris evehitur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Beatam Virginem Mariam quavis honesta ratione honorari, per Illamque Christum, aeternum Dei Filium, celebrari, rem quidem semper existimavimus non modo aequam in se, cum sit ipsa Dei Parens Angelorumque Regina, sed etiam Ecclesiae omnique ordini fidelium salutarem, e cuius bonitate auxilia omnia illi ac praesidia in aeternam possint sperare salutem. Qua re, cum Venerabilis Frater Iosephus Vairo, Archiepiscopus Potentinus et Marsicensis, Litteris datis die vicesima septima mensis Septembris, hoc anno, suo suique cleri atque populi nomine id petierit, ut metropolitanum templum Ecclesiae suae, beatae Mariae Virgini in caelum assumptae sacrum, ad gradum Basilicae Minoris eveheremus; Nos, sive ipsius templi ratione habita, quod antiquitate, arte, monumentis praestat, sive pietatis ac religionis, quibus erga Deum eiusque Matrem nitet, bene fieri censuimus, si admotae expostulationi obsecundaremus. Qua re, iis probatis quae Sacra Congregatio pro Sacramentis et Cultu Divino, factis a Nobis olim potestatibus, hac de re egerit, placet templum cathedrale archidioecesis Potentinae et Marsicensis, Beatae Mariae Virgini Caelo receptae dicatum, ad honorem et dignitatem Basilicae Minoris evehi, factis nempe iuribus atque liturgicis concessionibus, quae ad sacras aedes huius ordinis respiciunt, modo ea servata sint, quae decreto De titulo Basilicae Minoris , die vi mensis Iunii factum, anno MDCCCCLXVIII, praescribuntur. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die vi mensis Novembris, anno MDCCCCLXXX, Pontificatus Nostri tertio.
AUGUSTINUS
Loco 8 Sigilli In Secret. Status tab., n. 52764.
Card.
CASAROLI,
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II S. Honoratus Episcopus confirmatur Patronus Pistorum atque Furnariorum in Argentina.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Qui summi Dei consilio idcirco in vrtice sacerdotalis potestatis constituti sumus, ut eodem amore quo Petrus, si fieri potest, gregem Dei et pasceremus et administraremus, id sane in omnibus agimus, id annitimur, unde recto oblique maxima Dei gloria manet : est enim officium amoris pascere dominicum gregem (Aug. In Io. 21, 15-17). Qua re, cum Venerabilis Frater Noster Radulfus Franciscus S. R. E. Card. Primatesta, Archiepiscopus Cordubensis in Argentina idemque Conferentiae episcopalis eiusdem Nationis Praeses, una cum ceteris Episcopis Argentinis, electionem S. Honorati, Episcopi Ambianensis, quem populus eius gentis tantopere colit, tamquam Patroni Pistorum atque Furnariorum totius Argentinae rite probaverit, atque Litteris datis die decimo octavo mensis Octobris, hoc anno, petierit ut electionem hanc et probationem confirmaremus, ad normam Instructionis de Calendariis particularibus atque Officiorum et Missarum Propriis recognoscendis, n. 30; Nos, iis probatis, quae S. Congregatio de Sacramentis et Cultu divino, factis olim a Nobis potestatibus, hac de re statuerit, admotae expostulationi concedendum esse arbitramur. Qua re, placet S. Honoratum Episcopum esse et haberi Patronum Pistorum atque Furnariorum Nationis Argentinae, cum omnibus iuribus ac liturgicis concessionibus iuxta rubricas consequentibus, contrariis minime obstantibus, modo servatae fuerint praescriptiones Instructionis de qua diximus. Ceterum paterno pectore Deum efflagitamus, ut quae decrevimus tum sacris Argentinae Pastoribus, tum clero populoque tam dilecto Nobis bene vertant. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die xn mensis Novembris, anno MDCCCCLXXX, Pontificatus Nostri tertio.
AUGUSTINUS
Loco Sigilli In Secret. Status tab., n. 52861.
Card.
CASAROLI,
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ALLOCUTIONES
I Ad Exc.mum Virum Iosephum Ioachimum Puig de la Bellacasa y Urdampilleta, Hispaniae apud Sanctam Sedem constitutum Legatum, crediti sibi muneris Summo Pontifici testes Litteras tradentem.*
Seor
Embajador :
Con sumo placer recibo en este acto las Cartas Credenciales que le acreditan como Embajador Extraordinario y Plenipotenciario de Espaa cerca de la Santa Sede en sustitucin del llorado y recordado Embajador Don Angel Sanz Briz. Le deseo que la alta misin que hoy inicia tenga un desarrollo feliz y que su permanencia junto al Centro de la Iglesia sea muy fecunda y agradable. Quiero en primer lugar agradecer a Vuestra Excelencia los deferentes sentimientos que me ha manifestado en nombre de Su Majestad el Rey de Espaa, a los que gustosamente correspondo con la expresin de mi distinguida estima y respeto para su Persona y los dems miembros de la Familia Real. Viene Vuestra Excelencia como representante de un Pas, Espaa, al que esta Sede Apostlica ha mirado siempre con profundo afecto y con corazn reconocido por las particulares benemerencias a las que, en el decurso de su historia, se ha hecho acreedora ante la Iglesia. En efecto, basta ojear el mapa del mundo para percatarse de que, gracias a la labor llevada a cabo por Espaa, la obra evangelizadora ha echado slidas races en amplias zonas de Amrica, en el Extremo Oriente y en otras partes. Sin contar los millares de misioneros espaoles que se han esparcido por doquier, y siguen hacindolo todava, en servicio a la fe y a la causa de la elevacin del ser humano. Gracias a ese esfuerzo evangelizador, una parte muy conspicua de la Iglesia catlica llama hoy Padre a Dios en espaol. Pero si esa proyeccin hacia fuera ha sido posible, es porque la fe haba calado en la entraa ntima de un pueblo. Testimonios bien elocuentes de ello pueden descubrirse en la literatura, en la legislacin, en el arte, en la liturgia, en los monumentos religiosos que pueblan toda la geografa hispana. Y particularmente en la vida de sus gentes, en
* Die 29 m. Novembris a. 1980.
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todo su acerbo histrico-religioso y en las grandes figuras de eximios hijos de la Iglesia, algunos de los cuales acaba de evocar Vuestra Excelencia, y que tanto han dado a la Iglesia. Ese gran patrimonio de una Nacin, al que gozosamente rindo homenaje en la persona de Vuestra Excelencia, s que no pertenece slo al pasado, sino que se prolonga y revive en la actualidad vivencial de la gran mayora de los espaoles. Dentro del pluralismo al que la sociedad presente ha ido abrindose y dentro del respeto debito a las legtimas opciones ajenas, los catlicos espaoles habrn de sacar inspiracin de esos profundos valores cristianos y humanos que han guiado su pasado, para plasmar ahora una nueva sociedad de siempre mayor progreso cvico y econmico, de mayor solidaridad, justicia y respeto mutuo, sin menoscabo de la solidez de una fe cada vez ms consciente y vivida, en el mbito privado y pblico, o de la orientacin prctica segn las exigencias del humanismo cristiano. En ese espritu podr lograrse una armnica superacin de pasadas tensiones histricas, sin abandonar principios que han configurado el alma de un pueblo y sus expresiones vitales. Tengo la confianza de que los valores esenciales del pueblo espaol y su vigorosa espiritualidad no quedarn debilitados en esta nueva fase de su historia, creando condiciones cada vez ms aptas para que cada persona desarrolle toda la extensin de su vocacin propia, para que la familia no deje de consolidarse en su cohesin y estabilidad internas y para que la sociedad entera pueda corroborarse idealmente en la bsqueda de nuevos horizontes. La Iglesia en Espaa est dispuesta a seguir colaborando, en fidelidad a su misin propia y dentro del mbito de su competencia especfica, al logro de metas que dignifiquen ms a las personas y salvaguarden sus deberes morales y espirituales. Est pronta a cooperar, sobre todo en la elevacin moral de los ciudadanos, tambin con sus propias instituciones en los campos educativo y asistencial, confiando a la vez en que disfrutar siempre del justo margen de libertad y apoyo que merece su servicio al bien comn. La Santa Sede, por su parte, reafirma el espritu de concordia y sana colaboracin que la han animado a estipular los recientes Acuerdos con el Gobierno espaol, a fin de que las relaciones mutuas estn siempre presididas por ese espritu, dentro del respeto debido a la recproca independencia y a la observancia de las normas suscritas.
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Seor Embajador : Termino asegurndole toda mi ayuda y benevolencia en el desempeo de su noble misin. A la vez le deseo toda suerte de venturas para su persona y su familia. Formulo asimismo los ms cordiales votos para su Pas, a fin de que disfrute de un clima de cristiano bienestar y que, superando el lamentable fenmeno del terrorismo que tantas vidas humanas est cobrando, puedan sus ciudadanos vivir en la paz, la justicia y la concordia. Con estos deseos, pido al Altsimo que bendiga a las Autoridades e hijos todos de la querida Espaa.
II
Iis qui conventui italorum Iurisperitorum catholicorum Romae habito interfuere coram admissis: de contraria iuris et violentiae notione.*
Illustri
Signori
carissimi
Fratelli!
1. stato per me motivo di particolare compiacimento l'apprendere che quest'anno il vostro Convegno nazionale di studio avrebbe avuto per tema l'arduo binomio violenza e diritto. Se sul piano dei fatti storici, infatti, la dolorosa cronaca quotidiana ci presenta il primo termine come estremamente attuale, sul terreno dottrinale, le controversie riaccesesi anche tra cattolici dopo il Concilio possono dirsi appena un poco attenuate, mentre rimane ancora spesso la confusione delle idee, derivante dalla pluralit delle discipline vecchie e nuove, dalla diversit delle scuole e dalla opposizione delle ideologie politiche. E va subito rilevato, che oggi, all'eterna dialettica tra posizioni conservatrici e movimenti innovatori aventi ad oggetto principi, valori o istituzioni particolari, si vuol sostituire da non pochi, nelle odierne societ dette in trasformazione, l'opposizione tra quanti pensano che si possano e si debbano riformare pacificamente le strutture, e quanti credono che, solo dopo l'annientamento totale e violento delle stesse, l'uomo possa pervenire a costruire una societ pi giusta e pi umana. Frutto amarissimo di questa confusione delle idee l'ideologia della violenza. Non si pu esitare a riconoscere ai giuristi una pi diretta, pi penetrante e pi adeguata competenza non solo ai fini empirici della necessaria repressione delle singole sue manifestazioni antisociali, e neppure a quelli della sua prevenzione mediante leggi ed istituzioni
* Die 6 m. Decembris a. 1980.
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idonee ad eliminarne le occasioni, ma anche al fine di trarre dalla vastissima e molteplice esperienza giuridica le ragioni non di qualsiasi rapporto di opposizione pratica, ma di vera antitesi, radicale e sistematica, tra diritto e violenza; antitesi perci stesso rivelatrice della essenza intima della seconda. 2. tutta l'enciclopedia giuridica che chiamata a contribuire a questa ricerca. Nelle varie discipline l'antitesi violenza-diritto prospettata ora in determinazioni, ossia in comportamenti e con conseguenze particolari, ora in modo pi ampio e generale. Siamo sempre di fronte ad una antitesi fra gli stessi termini radicali, o di fronte a situazioni non riducibili a un fondo comune? A questa domanda i giuristi, ammaestrati dall'analisi del linguaggio, dalla storia e dalla comparazione degli ordinamenti giuridici, possono dare, e sostanzialmente hanno gi dato, una risposta nel senso della prima alternativa. Un primo passo, preliminare ma indispensabile pu dirsi generalmente acquisito e sta nella precisa distinzione tra forza e violenza. Nonostante, infatti, l'identica radice lessicale (vis, hybris) e l'identit fsica dell'attivit (forza individuale o collettiva), stato precisato che la forza bens mezzo o strumento essenziale per il diritto positivo, ma pure che essa, quando organizzata ed esercitata ordinatamente per i fini del diritto, non pi mera forza fsica, ma anche soprattutto giustizia in concreto. Ci vale non solo per la forza pubblica ma pure per quella privata, nel caso di legittima difesa. La forza dunque realt nettamente distinta rispetto alla violenza. 3. Il secondo passo, decisivo, quello che porta dapprima ad affermare l'antitesi radicale tra la violenza e il diritto, poi a costruire proprio su tale antitesi una definizione universale valida della violenza. Bisogna distinguere questi due momenti dell'indagine, giacch, se sul primo troviamo tra gli storici del diritto, tra i cultori della filosofa e della storia generale e tra gli stessi studiosi dei singoli rami dell'ordinamento giuridico, una intuizione generale diffusa, e si direbbe pure una profonda convinzione, quanto al secondo, la diversit dei criteri finora proposti per distinguere la forza dalla violenza puntando sull'idea del diritto, non solo palesa l'inadeguatezza di ciascuno di essi, ma pure la loro connessione alla personale concezione del diritto in genere che il proponente ha. Ora qui che voi, giuristi cattolici, potete portare il vostro specifico contributo ad una definizione della violenza pi razionalmente va-
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lida e pi praticamente utilizzabile, giacch pur nello studio approfondito del diritto positivo e nel pi sincero rispetto per l'ordinamento giuridico nel quale operate, non siete ottenebrati dal falso dogma del positivismo statualistico, n dai permanenti equivoci contro il diritto naturale. Vediamo in breve quale la via pi chiaramente aperta. 4. La violenza, anche forse etimologicamente, appare come una violazione. Si detto : violazione di singoli valori umani o visti in se stessi, 0 in quanto protetti dal diritto positivo. Ma il primo criterio essenzialmente morale, e non sembra consentire una definizione generale universalmente valida. Il secondo (detto istituzionale) quello proprio del diritto penale; ma, in via generale, urta contro la ineliminabile difficolt che, mentre nelle odierne societ in trasformazione sono dappertutto in discussione proprio le istituzioni, o diritto positivo, la storia antica, moderna e persino contemporanea ci mostra regimi dispotici, totalitari e disumani, le cui leggi, sebbene per la retta filosofia vadano dette piuttosto ((monstra legum che leges, formalmente sono pur sempre leggi e istituzioni positive. Con pi felice intuito della verit sostanziale, giuristi e moralisti, specie cattolici, han fatto ricorso al valore supremo della vita associata : la dignit della persona umana. A parte il fatto per che tale valore considerato in s e per s, ossia nella sua nuda astrazione, non va oggi scevro di equivocit (tanto che esso viene invocato a giustificare anche le pi indubbie violenze delle rivoluzioni, delle guerriglie), non pu dirsi che qualsiasi violenza vietata dalle leggi per ottenere il rispetto di un ordine esclusivamente positivo (si pensi a quello processuale) costituisca propriamente violazione della dignit della persona umana. Aggiungasi che tale dignit ha contenuti storici diversi nei diversi contesti storici. Il vero che nella definizione generalissima della violenza, non si pu prescindere dall'idea del diritto, come quel sistema concreto in cui 1 valori umani, ivi compreso quello supremo, sono ordinati tra di loro ed in riguardo al fine comune dei soggetti. Il vero concetto di diritto, il concetto fondamentale di ogni diritto, quello di ordine di giustizia tra uomini. Il primo, pi radicale e sia pur embrionale ordine di giustizia tra gli uomini il diritto naturale, che fa della persona umana il fondamento primo ed il fine ultimo di tutta la vita umana politicamente associata. Quel diritto da cui scaturiscono, nella variet e nella mutabilit delle situazioni storiche, i diversi ordinamenti positivi. Quel
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diritto che, prima ed ancor pi della forza pubblica, assicura a tali ordinamenti la loro etica validit, la loro continua perfettibilit, e la loro crescente comunicabilit in ordine a civilt sempre pi vaste sino a quella universale. Orbene, la violenza in generale non altrimenti pu essere definita che come violazione di un siffatto ordine di giustizia. 5. Ancora un punto deve essere almeno sommariamente toccato per completare il quadro dei rapporti tra violenza e diritto, specialmente a voi che non siete solo giuristi ma anche ed anzitutto cattolici. Come deve essere valutato, nel quadro del diritto in genere e di quello canonico in particolare, il nobilissimo principio della non violenza? da osservare, anzitutto, che tale principio, gi non estraneo al Vecchio Testamento, stato insegnato e praticato al massimo dallo stesso Redentore, che sia le profezie, sia i Vangeli, ci presentano come agnello condotto ingiustamente al macello, senza alcuna ribellione o lamento da parte sua. Di fronte agli atti di violenza Egli dice addirittura: (( Se qualcuno ti percuote una guancia, tu offrigli l'altra guancia Ma nel sistema del pensiero cristiano il principio della non violenza non ha soltanto portata negativa (non opporre violenza a violenza), bens anche portata positiva, e di gran lunga superiore. Si pu dire infatti, che la pi cristiana delle massime inculcateci dal Redentore con l'esempio e con un esplicito precetto questa : Non ti lasciar vincere dal male, ma vinci il male con il bene , con un bene cio ancora maggiore (che nel concreto risulta essere l'amore). Se, come giuristi, voi comprendete che non si pu costruire una societ fondata solo sul negativo principio della non violenza, come giuristi cattolici vorremmo anidare anche a voi lo studio dei mezzi per realizzare, o almeno per tendere sempre pi concretamente e sistematicamente a porre le condizioni perch si realizzi il grande ideale umano, propugnato dal mio grande predecessore Paolo VI : l'universale civilt dell'amore. Come egli diceva, quest'ideale non affatto una utopia perch la legge dell'amore radicata nel cuore di ogni uomo, creato ad immagine di Dio che amore, e dunque di tutti gli uomini. Il vostro insostituibile contributo, una volta che tutti i popoli hanno riconosciuto che fondamento primo e fine ultimo della vita umana politicamente associata la dignit di persona spettante a tutti gli uomini, non solo quella di combattere la mostruosa concezione del diritto
1 2
1
Le 6, 29. Rm 12, 21.

2 - A. A. S.
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come forza, nel che vi siete sempre segnalati, ma anche di respingere quella formalistica, la quale vede negli ordinamenti giuridici dei semplici regolamenti esterni delle libert individuali, o dei gruppi, ovvero una semplice garanzia dei beni posseduti dai singoli. A quel modo che l'uomo non destinato solo a vivere con gli altri, ma anche per gli altri, trovando in ci la pi alta perfezione della stessa sua personalit, ciascun popolo non pu pensare esclusivamente al proprio benessere, ma deve anche contribuire a quello degli altri popoli, verificando cos l'autentica umanit della sua stessa civilt particolare. Il dovere della solidariet, e dunque dell'amore, non pu essere estraneo al diritto giacch esso, essendo iscritto nella stessa realt esistenziale dell'uomo, il primo precetto del diritto naturale, dopo quello dell'amore per Dio. In conclusione : come con il solo principio negativo della non violenza non si pu costruire una societ, cos non si pu costruire una societ senza diritto e senza Stato come promettono certe utopie contemporanee. Ma ben si pu costruire una societ fondata sull'amore ; ben si pu e si deve tendere a un'universale civilt dell'amore. Qui la violenza sar esclusa da tutti perch contraria a un diritto che anche carit : plenitudo legis dilectio. Invocando sui lavori del vostro convegno l'abbondanza dei favori celesti, vi imparto di cuore la propiziatrice Benedizione Apostolica, che estendo ai vostri familiari ed alle persone care.
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Ad quosdam Vietnamiae sacros Praesules, occasione oblata Ad limina visitationis coram admissos: ex arta episcoporum unione gregis unitas sequitur.*
Frres trs ehers dans le Christ,

1. Au Pape Paul VI, qui a tant souffert de vos souffrances et tant espr accueillir les Evques du Vietnam, fut seulement donne la grande joie de recevoir dans le Collge des Cardinaux l'ancien Archevque de Hanoi, le trs vnr Monseigneur Joseph Trin Nim Khue. Cet vnement marquant laissait prsager que les Pasteurs des diocses vietnamiens pourraient enfin prendre le chemin de Rome et rencontrer leur Frre an, l'humble successeur de Pierre. L'anne 1980 fera date dans
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Rm 13,
10.
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les annales de vos Eglises locales. Comment ne point faire mmoire de la visite de vos Confrres, venus surtout du nord du Vietnam, en juin dernier? L'mouvante adresse du Cardinal Joseph-Marie Trinh van Can lors de l'audience collective du 17 juin, l'entretien pastoral qu'il me fut donn d'avoir avec eux sur les principaux problmes religieux de votre pays, ainsi que l'agrable soire d'changes et de dtente passe sous le t'oit de votre Procure romaine, demeurent des souvenirs bien vivants et chers mon cur. Et vous, que j'avais eu le grand bonheur de rencontrer en priv la mi-octobre, vous voici de nouveau runis pour l'accolade de Pau revoir. Car j ' a i bon espoir de vous accueillir encore. Fraternellement guids par Monseigneur l'Archevque d'Hochiminhville, vous serez heureux d'emporter avec vous, mais galement pour vos Frres dj venus, le tmoignage renouvel de la profonde affection du Pape et ses encouragements ritrs vivre dans l'unit, dans l'esprance et dans un gnreux service de votre patrie. 2. La grce de Rome n'est pas un vain mot ! Vous avez enfin pu rencontrer, voir et entendre celui que la Providence a mystrieusement fait venir de loin pour assumer la redoutable charge de confirmer ses Frres dans la foi et dans la charit. Laissez-moi vous assurer encore une fois que je demeure spcialement proche des Evques du Vietnam, du fait de ma mission particulire, du fait galement que j'ai moi-mme vcu les dfis et les esprances d'une Eglise locale, dans le cadre, il est vrai, d'une Confrence piscopale qui m'a singulirement aid, sans parler de la riche exprience collgiale du Concile et des Synodes romains. Vous aussi, demeurez avec le Pape, quoi qu'il arrive! L'exprience sculaire de l'Eglise fait dire que les initiatives d'un Episcopat, loin d'tre trangres au souci de l'unit catholique, trouvent dans la rfrence l'Evque de Rome la garantie et l'encouragement dont elles ont besoin. La communion effective et affective au Successeur de Pierre est la condition sine qua non de l'unit entre vous, unit dont le peuple a un besoin vital. L'exhortation de saint Cyprien, Evque de Carthage au troisime sicle, un moment o l'unit entre les Evques de son pays tait menace, est toujours trs actuelle : Nous devons maintenir cette unit, nous surtout les Evques qui prsidons dans l'Eglise, afin de tmoigner que l'piscopat est un et indivisible. Que personne ne trompe les fidles ni n'altre la vrit. L'piscopat est u n . . . . Dieu
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De
unitate Ecclesiae,
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soit lou, cette unit existe entre vous, mais elle doit grandir encore. Prcisment, je rexprime mes vux ardents pour que Pun des instruments privilgis de cette unit de vue et d'action apostolique savoir la Confrence piscopale avec ses diverses structures se dveloppe concrtement et harmonieusement. Les premiers pas de votre Confrence, comme la premire lettre collgiale publie par les trentesept Evques du Vietnam en mai dernier, ont t pour moi une source de grand rconfort et d'action de grces. Cette union des esprits et des curs constitue en elle-mme un chemin de P evangelisation. Que tous soient un. Comme toi, Pre, tu es en moi et moi en toi, qu'eux aussi soient un en nous, afin que le monde croie que tu m'as envoy. L'unit des Evques entre eux a toujours t et sera toujours la cl de l'unit du presbyterium, des religieux et des religieuses, si troitement associs au ministre de l'Evangile, et des lacs chrtiens de plus en plus appels prendre leur part dans l'dification des communauts de foi, qui cherchent s'adapter judicieusement aux besoins nouveaux.
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3. Je tiens aussi vous confier un autre souhait. Avec l'aide du Seigneur, vivez de plus en plus dans l'esprance : l'esprance vanglique fonde sur la vrit de notre foi, sur la solidit de notre conception chrtienne de l'existence humaine. Certes, mieux que n'importe qui, vous connaissez de l'intrieur le nombre et le poids des difficults qui psent sur votre pays et sur votre ministre pastoral. Mais vous mesurez aussi le dynamisme spirituel qui anime prsentement vos fidles et qu'ils puisent dans l'approfondissement du Mystre pascal du Seigneur Jsus. En s'abandonnant entre les mains de son Pre, le Christ fit pour ainsi dire clater de l'intrieur le destin qui semblait l'craser. Il transforma la ncessit en esprance. Aujourd'hui, le Christ mort et ressuscit convie Pasteurs et fidles vietnamiens relire les Ecritures et la longue histoire de l'Eglise qui est son Corps mystique pour renatre l'esprance. Le Christ semble dire tous et chacun : si longue soit la nuit, l'aube vient toujours son heure. Est-il besoin d'ajouter que cette esprance, puise dans la croix et la rsurrection du Seigneur Jsus, n'a rien voir avec une pieuse rsignation, un quitisme qui contredirait les appels vangliques au courage? Une telle esprance fait porter des regards nouveaux sur les personnes et sur les vnements, pousse chercher des solutions nouvelles,
2
Jn 17, 21.
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entrane recommencer les mmes tentatives en les amliorant toujours. Voyez vous-mmes, chers Frres, la pdagogie du Christ. N'estelle pas une vritable pastorale de l'esprance? Mesurez votre responsabilit. L'esprance, en effet, est contagieuse. 4. Enfin, mon troisime souhait est celui-ci : montrez toujours davantage combien vous aimez votre patrie. A ce plan si important et si dlicat, le comportement du Christ est galement significatif. Sans crainte d'erreur, on peut affirmer qu'il a vritablement et profondment aim son pays. Il en a partag avec dignit et fidlit les souffrances et les esprances. Vous savez aussi comment le rcent Concile a mis en relief l'obligation pour tous les citoyens de participer la vie de la nation, l'avnement du bien commun. Je vous flicite d'avoir su traduire cet enseignement de Vatican II dans la Lettre collective de l'Episcopat vietnamien, laquelle je faisais allusion tout l'heure. Puissent tous vos fidles bien comprendre que leur style de participation l'essor de la communaut nationale est une manire d'annoncer l'Evangile ! Puissent-ils, en retour, tre reconnus comme des serviteurs loyaux et courageux de leur pays ! Je ne voudrais pas omettre de souligner que, dans leurs efforts de collaboration la reconstruction et au dveloppement du Vietnam, la charit des Eglises particulires et l'aide des Organisations catholiques, qui se sont si souvent et si gnreusement manifestes, leur sont toujours assures.
3
5. J'ai partag avec vous quelques convictions profondes. Vous les partagerez vous-mmes avec vos Confrres dj venus en visite <( ad limina. Je vous ai ainsi parl en songeant sans cesse la Croix du Christ, sans laquelle l'existence humaine n'a ni racines ni avenir, en pensant la Mre du Christ, si honore dans vos glises et dans les demeures de vos fidles, en esprant que les Bienheureux Martyrs du Vietnam, et de mme saint Franois-Xavier et sainte Thrse de l'Enfant Jsus que vous aimez prier, vous assisteront encore dans ce mystre de la passion et de la rsurrection des communauts catholiques vietnamiennes. A vous, chers Frres ici prsents, tous les Evques du Vietnam et leurs diocsains respectifs, j'accorde de tout cur ma Bndiction Apostolique.
3
Cf. Constitution Gaudium et Spes, n. 75, 5.
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IV Ad Exc.mum Virum Hugonem Escobar Sierra, apud Sanctam Sedem Columbiae Legatum constitutum, crediti sibi muneris Summo Pontifici testes Litteras tradentem.*
Seor Embajador : Al recibir hoy las Cartas que lo acreditan como Embajador Extraordinario y Plenipotenciario de Colombia ante la Santa Sede, me es sumamente grato dar a Vuestra Excelencia mi ms cordial bienvenida. Quiero ante todo desearle, en este da, continuo acierto en el feliz cumplimiento de las responsabilidades que conlleva el desempeo de su alta misin. Sabe muy bien Vuestra Excelencia que es una misin singular, cuyo prestigio y credibilidad no estn ceidos, como pudiera ocurrir de hecho con otros mandatos de ndole similar, a la consecucin de meros objetivos ventajosos en reas del poder temporal. Su presencia aqu reviste un significado particular y es portadora de un caudal de valores que fluyen de manantiales muy distintos de ese mbito temporal : es decir, de saber y sentir cmo entre su Pas y la Iglesia a la que preside en la caridad esta Sede Apostlica ha habido y sigue habiendo una colaboracin efectiva, de encuentro comn, que tiene como centro a la persona humana y enmarcada por la actuacin de los principios cristianos al servicio de la misma. Ha sido para m un verdadero placer or las palabras, recin pronunciadas por Vuestra Excelencia, que han venido a cerciorarme de algo que, dentro de m, era ya un convencimiento : que la Iglesia no slo ha estado cerca del pueblo colombiano en su acontecer histrico, sino que ha calado hondamente en su alma con el mensaje de salvacin por el amor, dando as vida y configuracin propia al espritu nacional. No creo pues arriesgado afirmar que quien no entienda este hecho real o lo que sera peor, tratase de desfigurarlo renunciara ya de antemano a conocer el sustrato profundo, la base cultural de ms arraigo, la cristiana, capaz de dar expresin a las aspiraciones ms genuinas de las gentes de Colombia.
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Esto quiere decir tambin que, mirando al futuro, no se puede orillar, mucho menos congelar, esa savia espiritual y moral, injertada por la Iglesia mediante su labor evangelizadora. Podrn modificarse sistemas ; habr que emprender reformas e iniciativas adecuadas para suprimir diferencias y superar desequilibrios que pueden turbar la conciencia de la justicia, la solidaridad fraterna, o la deseada convivencia ordenada y pacfica. Pero, si se busca de veras una progresiva madurez integral de la persona, habr que tener siempre presente el alma, la personalidad interior de un pueblo, que se ha ido realizando histricamente como tal, a medida que se han consolidado contemporneamente su cultura y su identidad cristianas. He ah precisamente un dato fijo que, con su constancia par a una gran clarividencia que les hace honor, supieron mantener y corroborar los Proceres colombianos. A fuer de nocivo, sera por tanto superficial la sola pretensin de querer mezclar esa base fundamental con otras formas de interpretar y valor la existencia humana o que se apoyen en ideologas extraas, incompatibles con la profesin autntica de la fe o la prctica de la moral cristiana. Diciendo esto, he querido poner de manifiesto no slo el afecto, sino tambin las grandes esperanzas que tengo puestas en Colombia, de manera especial en los hijos de la Iglesia. Afecto y esperanzas que se corresponden a su vez con una no menor solicitud para que la Iglesia, fiel siempre a su misin, siga prodigndose en esa su dimensin animadora del hombre y de la sociedad. Son sentimientos que he podido comprobar afortunadamente en mis encuentros con los hermanos en el Episcopado, y tambin con el Seor Presidente de la Repblica, Doctor Julio Csar Turbay Ayala, de cuya visita conserva un excelente recuerdo y al que envo desde aqu mi respetuoso saludo. Seor Embajador : Reiterndole mis mejores votos por el xito de la misin que comienza hoy, deseo asimismo asegurarle mis plegarias por Vuestra Excelencia, su familia y toda la amadsima Nacin colombiana.
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Ad Exc.mos Viros negotiis exteris Argentinae et Chiliae praefectos in aedibus Vaticanis coram admissos.*
Excelentsimos Seores Seoras y Seores:
Ministros,
1. Siento que una muy profunda emocin embarga mi corazn en estos momentos, en que, gracias a la amable respuesta a mi invitacin, tengo la oportunidad de recibiros, Seores Ministros de Relaciones Exteriores de la Repblica Argentina y de la Repblica de Chile, en unin con las delegaciones que vuestros dos Gobiernos han acreditado para los trabajos de mi mediacin en la controversia sobre la zona austral. Estoy seguro de no equivocarme, pensando que vuestros dos pueblos y vuestras ms Altas Autoridades viven, como tambin vosotros vivs, una emocin anloga al presentir que este da bien pudiera ser en los designios de Dios, rico en misericordia el comienzo de la etapa final de un trabajo arduo y difcil, encaminado a fijar, de modo firme y definitivo, la paz entre vuestros dos Pases, tan queridos al Papa, a fuer de catlicos. 2. Es verdad que, desde que vuestros pueblos alcanzaron la independencia en el concierto internacional, no han faltado divergencias entre ellos. Es verdad que no siempre se ha verificado, en las relaciones mutuas, una completa y luminosa tranquillitas ordinis, expresin concisa acuada por San Agustn para definir de manera insuperable la paz. Pero tambin es verdad y lo destaqu en septiembre del ao pasado ante miembros de estas representaciones gubernamentales que es hermoso y consolador constatar que nunca ha habido un conflicto blico entre los dos Pases. Se trata de un hecho singular, quizs nico en la historia de las relaciones entre Naciones limtrofes. Casi me atrevera a decir que veo en ello una especial asistencia de la Providencia de Dios misericordioso. Ante este hecho, pienso que nadie podr encontrar infundada o carente de lgica esta consideracin : si Dios ha cuidado durante este
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tiempo con tanto cario el desarrollo de las relaciones entre vuestras dos Naciones, cmo podramos eximirnos nosotros de hacer todo lo que est ahora en nuestras manos para no perder ese don inestimable de la paz, privilegio de vuestra historia comn? En ms de una ocasin y concretamente en el mensaje para la Jornada de la Paz del ao 1979 insist en la necesidad de educar a la paz , manifestando que tal objetivo se logra tambin, a mi modo de ver, mediante la realizacin de gestos de paz, ya que la prctica de la paz arrastra a la paz . En aquellos das de finales de mil novecientos setenta y ocho y comienzos de mil novecientos setenta y nueve tan nerviosos y tensos para vosotros y para todos vuestros conciudadanos y tambin tan preocupantes para mi recin estrenado corazn de Pastor comn, Dios, Padre de todos, me impuls a llevar a cabo un gesto de paz no fcil y s audaz, arriesgado, comprometedor, tambin esperanzados Un gesto semejante es el que me atrevo a pedir ahora a dos Naciones, que nunca se vieron enfrentadas por la guerra, ante un mundo que, desgraciadamente, no acaba de conocer la paz y respira tantos temores y presagios de nuevas violencias. Es el gesto que pido a vuestros pueblos y, sobre todo, a los ms Altos responsables de ambos Pases : para estos ltimos, defensores como son de los legtimos intereses nacionales, deseo la inigualable recompensa de que la Historia se acuerde de ellos tambin por su valenta en apostar por la paz en un momento difcil y por haber dado, de esta forma, al mundo en particular a quienes rigen los destinos de las Naciones el ejemplo de la cordura y de la sensatez como criterio de gobierno ; criterio que no excluye la adopcin de decisiones menos agradables en pro de una paz verdadera, completa, abierta al progreso y a la realizacin plena de una convivencia acorde con las exigencias de la fraternidad humana. Porque me parece indudable que el gesto audaz de apostar por la paz, aunque ello pudiera comportar tal tipo de decisiones, adems de evitar peligrosas exacerbaciones, mostrar a otros el camino a seguir cuando se presentan dificultades o tensiones en las relaciones internacionales y dar tambin frutos muy positivos en vuestros dos Pases. Diligentibus Deum omnia cooperantur in bonum , afirma San Pablo ; para los que aman a Dios, todo coopera al bien ; y apostar por la paz es un modo de amar a Dios.
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Boni. 8, 28.
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Por ello, no dudo en afirmar que, con la ayuda del Todopoderoso, ser posible recabar un bien, aprovechando este diferendo que tanta angustia ha causado durante los ltimos aos. Realizando ahora gestos de paz, ser, en efecto, factible alcanzar y conservar en adelante una paz ms slida y ms completa que la disfrutada en pocas anteriores; una paz que represente una verdadera tranquillitas ordinis, en los ms variados y amplios sectores de la vida de vuestros Pases; una paz que lleve a estrechar y a fortificar los numerosos vnculos que os unen, en provecho propio ; ms an, una paz que puede tener repercusiones beneficiosas fuera de vuestros confines nacionales e incluso de vuestro mismo continente. 3. Tras haber invocado las luces del Seor, acept la solicitud de mediacin, considerando tambin que la solucin de vuestra desavenencia podra debera facilitar, adems de un ordenado progreso propio, tambin la intensificacin y el desarrollo de la cooperacin y de la integracin entre dos Naciones hermanas, en tantos campos posibles de actividad, a condicin de que no faltara una conveniente visin de futuro. Teniendo, como vuestras dos Naciones tienen, una indiscutible identidad radical por la lengua, por la fe y por los sentimientos religiosos, no parece al Mediador fuera de lugar el contemplar la posibilidad de extender esa comunidad sustancial tan antigua como ellas a otros terrenos (econmicos, industriales, comerciales, tursticos, culturales...) : son muy numerosas las circunstancias que lo hacen deseable y recomendable. 4. Por otra parte, esta perspectiva, que podra parecer ambiciosa, no deja de ser razonable y realizable. Basta tener en cuenta que los pueblos argentino y chileno se estiman y quieren espontnea, profunda y sinceramente ; es asimismo manifiesto su deseo de convivir en un ambiente sereno de paz segura y fecunda. Ante esta realidad, que ningn observador imparcial puede desmentir, es lcito formular votos para que chilenos y argentinos vean cumplido tan humano deseo : es decir, el logro de una solucin completa y definitiva del diferendo sobre la zona austral, sellada con un Acuerdo solemne de amistad perenne, asumido ante la comunidad internacional. Tal Tratado conllevara lgicamente el compromiso de resolver cualquier posible litigio futuro por medios pacficos, excluyendo de por vida en ambas Naciones el recurso a
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la fuerza o a la amenaza del uso de la fuerza ; recurso vitando porque vicia sustancialmente cualquier solucin que mediante l se crea obtener. 5. Si de esta forma la controversia sobre la zona austral viniera a servir para que los deseos profundos de los dos pueblos se cristalizaran en tales compromisos, parece al Mediador que nada mejor se podra auspiciar para esa zona que convertirla en smbolo y muestra irrefutable de la nueva realidad ; lo cual, en mi opinin, se conseguira declarndola (( Zona de paz , zona en cuyo mbito Argentina y Chile procurarn en adelante corroborar su decisin de convivencia fraterna, descartando todo tipo de medidas o actitudes que puedan parecer menos adecuadas para el desarrollo de sus relaciones amistosas. 6. Enmarcado este litigio en un cuadro tan amplio como atrayente, creo evidente que las dificultades, que innegablemente existen para su solucin, al quedar iluminadas por los beneficios que de sta se han de seguir, pierden valor e importancia. Al mismo tiempo, se hace, por ello, ms imperioso el lograr cuanto antes un arreglo definitivo. En fin de cuentas, pienso que es necesario valorar esta controversia en comparacin con el conjunto de posibilidades de cooperacin a que antes me he referido y de otras posibilidades que vosotros podris descubrir. Sera as un tema que tendra menor relevancia, al encuadrarlo en un proyecto de dimensiones ambiciosamente totalizadoras, que mira al futuro. Per ello, sera poco razonable valorar desproporcionadamente lo que pudiera obstaculizar o comprometer tamao bien. En este contexto, opino que posibles limitaciones de las naturales, comprensibles y respetables aspiraciones, referidas a aquella zona geogrfica, difcilmente podran alcanzar una entidad tal que justificaran vlidamente la no aceptacin de las sugerencias y consejos encaminados a la solucin de la controversia y el consiguiente fracaso de esa integracin, que desde hace tiempo es objeto de negociaciones y de muy lgicos deseos. En otras palabras : si la solucin de este problema est llamada a abrir paso a un esplndido desarrollo en beneficio de las dos Naciones, bien vale la pena consagrar a esa solucin la mejor buena voluntad : las consecuencias ventajosas haran, sin duda, olvidar todo lo dems. 7. Ms de una vez he dicho recordando palabras del primer Acuerdo de Montevideo que la solucin debe ser al mismo tiempo
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justa, equitativa y honrosa. En efecto, tales son las caractersticas que debe reunir un arreglo que quiera ser tambin verdadero y definitivo. Es preciso buscar una solucin que se coloque en un plano superior, esforzndonos todos por descubrir los designios divinos, hoy en da, con respecto al marco de las relaciones generales entre vuestros Pases. Para intentar obtener este resultado, creo que es necesario enriquecer de tal forma la justicia positiva por medio de la equidad que se logre llegar a expresar lo justo natural para el momento presente; justo natural que no pocas veces los hombres no consiguen reflejar de modo perfecto en sus normas concretas. Puedo aseguraros que al redactar esta propuesta que ahora, en mi calidad de Mediador, os he de entregar, he querido inspirarme no poda por menos en criterios de justicia, que no puede ser lesionada, cuando se desea no dar motivos para nuevos litigios. He intentado, a la vez, aadir a esos criterios consideraciones de equidad, cuya concretizacin resulta es verdad menos fcil, pero que tampoco puede ser olvidada, cuando se busca un arreglo honroso. He querido, en definitiva, sugerir, para este diferendo, lo que los antiguos juristas romanos y tambin los canonistas posteriores significaron con la expresin ex bono et aequo )) ; lo cual comporta que la inteligencia y el juicio humanos, valorando una serie de circunstancias de varia ndole, no dejen de lado, o ignoren, el apoyo y la luz de la sabidura divina. Creo poder afirmar que el conjunto de las indicaciones de mi propuesta sigue tambin un esquema lgico y adems evita expresiones que podran parecer menos agradables a una u otra Parte. No he dejado de tener en cuenta los entendimientos alcanzados o vislumbrados durante las negociaciones bilaterales del ao mil novecientos setenta y ocho. Si la solucin que os propongo es como a m me parece justa y equitativa, difcilmente no ser honrosa para ambas Partes, cualidad que todos desean en vuestras Naciones, como tambin nosotros todos. 8. Efectivamente, est claro que vuestros dos pueblos anhelan la paz. Lo han demostrado y repetido manifiestamente con ocasin de los recientes Congresos Nacionales, Eucarstico y Mariano, celebrados en Chile y en Argentina con gran participacin de fieles. En sus oraciones, estos catlicos, guiados por las respectivas jerarquas eclesisticas, han reservado una intencin muy especial para el xito de esta Mediacin. Estoy seguro de que no cejarn en sus plegarias, sobre todo ahora que
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estamos entrando al menos ste es mi deseo en la fase conclusiva de nuestros trabajos. Tengo la conviccin de que toda la opinion pblica de vuestros Pases tan interesada en este problema no dejar de ayudar y de sostener a quienes, en razn de sus altas funciones, corresponde tomar decisiones adecuadas en las prximas semanas. Por mi parte, considero una obligacin dar testimonio de la diligencia y de la firmeza con que las Autoridades de ambas Naciones, y todos los que aqu las han representado, han expuesto y defendido lo que consideraban patrimonio de sus respectivas patrias, con documentacin abundantsima y muy variados argumentos, ilustrados en centenares de conversaciones. Oreo que nadie ahora o en el futuro debiera sentirse autorizado a reprocharles dejadez o ineptitud en la defensa de los legtimos intereses nacionales, a pesar de que el acceder, ahora a mis sugerencias y consejos pueda comportar una modificacin de las posiciones por ellos mantenidas. Quede siempre tranquila su conciencia tras haber cumplido cuidadosamente el propio deber. 9. Al comienzo de mis palabras os particip mi emocin ante este encuentro. No puedo terminar sin comunicaros que mis sentimientos mis presentimientos se convierten en fundadas esperanzas al constatar, no sin ver en ello un signo de la Providencia, que nuestra reunin de hoy, y lo que en ella se trata, se est desarrollando bajo la mirada, amorosa y alentadora, de la Virgen Santa, Nuestra Seora de Guadalupe : hoy es su fiesta y con ella comienza el ao jubilar que recuerda las clebres apariciones de diciembre de mil quinientos treinta y uno. Cmo no va a ofrecernos su apoyo y toda su proteccin Aquella a quien vuestros pueblos han dado el ttulo de Emperatriz de las Americas? Cmo no va a escuchar Mara Santsima las oraciones de sus hijos argentinos y chilenos, que con tanto cario y con tanta confianza a Ella acuden en Lujan y en Maip? Con afecto de hijos y con un corazn henchido de esperanza, pidmosle que nos procure la paz. Ella, que en Beln oy el canto de paz de los ngeles, nos conceda que desde ahora y no solamente durante las prximas Fiestas navideas ese maravilloso himno no deje de escucharse como anhelo, como consigna, como compromiso, como firme propsito, como testimonio de una nueva realidad en vuestras Naciones, que se precian una y otra del ttulo de tierra mariana. Y que ese canto se haga oracin : Mara, Madre nuestra, Beina de la
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Paz, haz que nuestros espritus rebosen de deseos de paz y que stos se traduzcan en obras de paz, para que a todos nos alcance la bienaventuranza prometida por tu Hijo, Prncipe de la Paz ! 10. Con estos sentimientos, con esta esperanza y tambin por qu no confesarlo? con un cierto temblor, que probablemente vosotros mismos sents, os entrego, Seores Ministos, en forma reservada, el texto de mi propuesta, de mis sugerencias, de mis consejos. Estoy seguro que vuestros Gobiernos lo examinarn con serenidad. Me gustara que durante estas Fiestas de Navidad, Ao Nuevo y Epifana del Seor, en que los cristianos estamos invadidos por el gozo de la celebracin litrgica del misterio de Dios con nosotros , pudiera madurar el fruto de vuestras respuestas. A nadie sorprendern mi esperanza y mi ilusin de que stas sean tales que puedan abrir un buen camino para la feliz conclusin de esta controversia, ya larga y, en algunos momentos, verdaderamente angustiosa. Por mi parte, estoy dispuesto a continuar mi actuacin como Mediador hasta la estipulacin de un acuerdo final. El Seor me conceda tambin poder amparar su fiel ejecucin ! A vosotros, a vuestras Naciones y a todos vuestros conciudadanos, a vuestros Gobernantes, mis fervientes votos de paz; de paz verdadera, completa y definitiva ; de paz que alcance y llene de alegra a todos los queridos hijos de vuestros Pases y se traduzca tambin en frutos ms logrados de respeto mutuo, de convivencia fraterna y de bienestar cristiano en la vida diaria de vuestras Naciones ! Con mi cordial Bendicin Apostlica ! VI
Ad Exc.mum Virum Salomonen! Rahatoka, Madagascariae apud Sanctam Sedem Legatum constitutum, crediti sibi muneris Summo Pontifici testes Litteras tradentem.*
Monsieur V Ambassadeur, La prsence de Votre Excellence dans cette maison o je vous accueille avec joie, en qualit d'Ambassadeur Extraordinaire et Plnipotentiaire de la Rpublique Dmocratique de Madagascar, est une occasion privilgie de se fliciter des liens troits qui unissent le Saint* Die 15 m. Decembris a. 1980.
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Sige et la Grande Ile, et je tiens vous remercier de vos paroles qui en ont soulign si opportunment toute la richesse. Avec motion, je vous ai cout voquer le courage des chrtiens malgaches au sicle dernier et je songeais l'exemple qu'ils nous ont ainsi laiss. Certes, depuis lors, les conditions du monde, comme celles de votre pays, ont considrablement volu. Il n'en reste pas moins que l'avenir de la paix semble menac, que les droits de l'homme sont mis et l en pril, que la comprhension entre les pays favoriss et ceux qui le sont moins est difficile. Cette situation requiert nouveau des hommes capables de faire preuve de dtermination et de courage, et srs que la dignit de l'homme est d'abord dans son me. C'est pourquoi je tiens vous exprimer ma gratitude pour le tableau que vous avez bross des activits de l'Eglise dans votre pays au progrs duquel elle participe de grand cur. Ce que l'Eglise tente rsolument d'accomplir, c'est le service de l'homme tout entier. Elle s'efforce tout d'abord de prserver et d'affiner son intuition des valeurs spirituelles, composante si remarquable de la civilisation malgache. Elle affermira son sens communautaire, en lui faisant percevoir, dans les devoirs de justice sociale et internationale, l'exigence plus profonde encore de misricorde, comme je le rappelais dans ma lettre Dives in misericordia. Elle l'aidera faire grandir en lui la passion pour la recherche de la vrit, mais aussi celle de la tolrance, qualits qui appartiennent en propre, pourrait-on dire, au temprament malgache. Voil ce que recherche l'Eglise catholique, uvre laquelle elle collabore volontiers avec les autres communauts chrtiennes, comme vous l'avez vous-mme soulign. Cet esprit, de plus en plus partag, doit permettre tous les hommes de bonne volont dans l'ensemble de la nation de se retrouver pour promouvoir de faon constructive et dsintresse la noble cause de l'homme. A votre peuple revient une responsabilit spciale dans le domaine international, tant donn, entre autres, sa situation dans l'Ocan Indien. Les relations qui lient les peuples les uns aux autres demeurent fort dlicates, en raison des options diffrentes et des intrts conomiques divergents. Le Saint-Sige, pour sa part, s'emploie les imprgner des valeurs morales et spirituelles ncessaires. Il veut contribuer servir les hommes, non seulement dans leurs besoins matriels, mais dans leurs besoins spirituels et leur ouverture Dieu. Il ne ngligera aucun moyen qui puisse promouvoir un tel idal auquel ont t atta-
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ehes toutes les grandes civilisations, et, avec une fidlit particulire, je le sais, celle de votre cher pays. Tel est l'enjeu plac au cur de la tche immense qui incombe aux nations et ceux qui ont reu mission de les guider, tche redoutable bien des gards, et c'est pourquoi je vous prie de transmettre Son Excellence Monsieur Didier Ratsiraka, Prsident de la Rpublique Dmocratique de Madagascar, mes vux les plus fervents pour lui-mme, ses collaborateurs, ainsi que pour tous les Malgaches. Puissent-ils, avec l'aide de Dieu, jouir de la paix, avancer en sret sur le chemin du progrs, avec le souci de la participation active de chacun, afin de pouvoir jouer dans le monde un rle digne de la civilisation glorieuse dont la nation malgache est issue ! Quant vous, Monsieur l'Ambassadeur, vous savez que vous pourrez toujours compter sur le meilleur accueil auprs du Saint-Sige, afin d'tre aid dans votre importante mission, pour la russite de laquelle je suis heureux de vous adresser mes souhaits les meilleurs.
VII
Ad Exc.mum Virum Anwar Sabri Abdul Razzak, Iraquiae apud Sanctam Sedem constitutum Legatum, crediti sibi muneris Summo Pontifici testes Litteras tradentem.*
Mr
Ambassador,
It gives me pleasure to welcome Your Excellency as the diplomatic representative of your noble country. I am confident that your good will and your talents will contribute to the further strengthening of the existing friendship between the Republic of Iraq and the Holy See. I am grateful for the greetings that you bring me from His Excellency President Saddam Hussain and I would ask you to convey to him my sincere good wishes for his well-being and that of the Iraqi people. The favour that at the present moment I most fervently beg of God for your people, and for all the peoples of the earth, is the blessing of peace. Peace is a fundamental and an all-embracing blessing. Where peace is lacking, a basic element in human happiness is wanting and many of the other elements are diminished or destroyed. It is a blessing
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of such worth that we should be prepared to make sacrifices in order to obtain or preserve it. It benefits all and confers honour on those who seek it, and all have the duty to work for it with dignity but also with constancy and courage. I therefore earnestly hope that both sides in the conflict between Iraq and Iran will show real readiness to reach a negotiated settlement based on justice and mutual respect. Distinguished international statesmen are endeavouring to initiate such negotiations. I trust that they will be successful in their endeavours. I pray that God will give them strength and wisdom and prepare the hearts of all those involved in the conflict to accept the great blessing that is peace. May the peoples of the two countries, both of which are dear to me, act in accordance with the words "Make peace between brothers, and fear God that mercy may be shown to you", and may they enjoy the grace and favour of the All-knowing Lord of mankind. Your country's Catholics are willing and prepared in every way to play their full part as citizens, since there is no contradiction between being a Christian and being a loyal member of one's own nation, whether one belongs to an Arab country or to any other country. They wish to contribute to the best of their ability to material and spiritual progress, in difficult times for Iraq as well as in favourable circumstances. I would also mention the valuable, indeed often irreplaceable, work done by non-Iraqi religious men and women in the various Catholic institutions. I trust that they will be able to continue that work for the good not only of their Christian brothers and sisters but also of numerous other citizens of Iraq. May all the people of Iraq soon enjoy peace and its attendant blessings. This is the wish of the whole Catholic Church, which, as I said when addressing the United Nations General Assembly last year, "in every place on earth proclaims a message of peace, prays for peace, educates for peace". I invoke divine favour also on Your Excellency and your own mission, that it may effectively serve the cause of peace.
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NUNTII SCRIPTO DAT!

I
A SA SAINTET DIMITRIOS I, ARCHEVQUE DE CONSTANTINOPLE ET PATRIARCHE CUMNIQUE.
L'an dernier, nous avons ft ensemble saint Andr, l'aptre premier appel et le frre de Pierre. La prire fut au centre de cette rencontre chaleureuse et fraternelle. Le temps pass depuis n'a pas affaibli les sentiments prouvs alors ni le souvenir de cet vnement ; bien au contraire, il les a approfondis et ravivs. Cette anne, la clbration *du saint patron de votre Eglise me donne de nouveau l'occasion de vous envoyer une dlgation, prside par notre cher frre le cardinal Willebrands; il transmettra Votre Saintet, son Saint Synode, au clerg et tout le peuple fidle, mon salut affectueux et celui de l'Eglise de Rome : (( Que la grce de notre Seigneur Jsus Christ, l'amour de Dieu le Pre et la communion de l'Esprit Saint soient avec tous ! (2 Cor 13, 13). C'est avec une joie et une esprance chaque anne renouveles que nous clbrons les ftes des deux frres, les saints aptres Pierre et Andr. Je suis convaincu en effet que cette union dans la prire aidera nos Eglises surs hter le jour o la pleine communion sera rtablie entre elles. La joie de cette clbration commune est comme une anticipation de celle que nous prouverons alors, lorsque nous pourrons tmoigner ensemble de notre fidlit au Seigneur et, ce faisant, donner au monde un exemple de vraie rconciliation et une contribution -la paix entre les hommes. Le dialogue thologique que la commission mixte entre les Eglises catholique et orthodoxe a commenc cette anne dans l'le de Patmos, si riche de souvenirs apostoliques et de suggestions prophtiques, est un vnement de la plus haute importance pour les relations entre nos Eglises. L'atmosphre de chaleureuse charit fraternelle qui a caractris cette rencontre ainsi que l'engagement pris devant le Seigneur de travailler pour le rtablissement de l'unit nous permettent d'entrevoir que des progrs substantiels seront accomplis. Les anciennes divergences qui avaient amen les Eglises d'Orient et d'Occident cesser de clbrer ensemble l'Eucharistie vont tre abordes d'une manire nouvelle et constructive, dont tmoignent tant le thme choisi pour la premire phase du dialogue que ses perspectives gnrales.
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Notre prire accompagnera le dialogue thologique pour qu'il soit toujours plus profondment enracin dans la vrit, conduit dans la sincrit et dans une fidlit rciproque sans ombres, anim par l'Esprit de Dieu et donc fcond pour la vie de l'Eglise. Dans ce but j ' a i sollicit la prire de tous les fidles catholiques et, pour nous permettre de crotre ensemble dans le Christ, j ' a i souhait que, l o ils vivent cte cte, catholiques et orthodoxes entretiennent des rapports fraternels et une collaboration dsintresse qui prpareront progressivement la rarticulation de notre unit. Trs cher Frre, ce sont l quelques-unes des penses, quelques-uns des espoirs et des sentiments qui remplissent mon cur et que j ' a i tenu vous exprimer en ces lignes. Ils voudraient vous redire, avec ma ferme volont de fidlit toutes les exigences du Seigneur, ma trs profonde et fraternelle charit. Du Vatican, le 24 novembre 1980. IOANNES PAULUS P P . II
II
To THE BISHOPS OF THE MALANKARA CATHOLIC CHURCH.
On this solemn occasion my heart is filled with joy in the Lord. For it is with deep gladness that we are commemorating 20 September 1930 as a day of grace when, in the presence of Bishop Aloysius Maria Benziger, specially deputed by the Holy See, Mar Ivanios, Mar Theophilos and some followers proclaimed their Catholic faitha faith which they sought to nourish in prayer and study under the guidance of the Holy Spirit, the Spirit of unity and love, the Spirit of peace and joy. This Spirit of Christ had long before mysteriously filled their hearts, awakening in them a feeling and a concern for unity. It was indeed the Holy Spirit working deep inside men, in their spiritual life, and then transforming from within the history of earthly events that led the two Syro-Antiochene prelates towards unity, which expresses the fullness of charity and facilitates a greater openness *to the outpouring of the gifts of the sanctifying Spirit, who renews all, unites all and vivifies all. Bethany is a name rich in significance for the history of the SyroMalankara Church. It indicates, we may say, an intimacy with Christ in listening to his word and meditating on it ; it indicates a fervent openness
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to grace and an awaiting with faith and hope the manifestation of God's will after a period of profound spiritual maturing. It is good to emphasize that the event we are commemorating was, above all else, the result of being securely anchored in God through contemplation, in an exceptional climate of asceticism. In this prayerful dialogue with God, Mar Ivanios and Mar Theophilos realized that only through deep communion with the Lord could they know his will and have the strength to follow it. In the spirit of the great ascetics of the ancient Syrian tradition, through study of the great Eastern Fathers, in particular Saint Basil the Great, and in a poverty enriched only by immense love for God and his Church, .they yielded themselves willingly to the transforming action of the Spirit, confident that the Lord is faithful and never disappoints the hopes placed in him. If their subsequent dialogue with the Catholic Church and especially with certain Bishops proceeded easily and serenely, this was because it was an echo of their prayerful conversation with the Lord. The event we are commemorating was thus characteristically a spiritual event. It was a decision suggested and sustained not by factors of sociological theory or practice, but by an action which was derived from the Spirit who pours love into our hearts and was aimed at seeing love manifested in unity as desired by Jesus. What he asked for in his great priestly prayer was the unity of all those who believe in him, and that this unity should be an image of the unity between himself and the Father in the love of the Holy Spirit, "that the world may believe". Your spiritual fathers placed themselves by faith in contact with the Spirit of Jesus. They listened to him. They followed him. Their unity with Rome was the result of their communion with the Spirit of Christ. This too was an actualization of what cannot fail to be at the heart of "the imitation of Christ" : namely, following the Spirit as the firstborn Son followed him. "For all who are led by the Spirit of God are sons of God". In this moment of remembrance, with the same affection with which Pius XI on 4 May 1932 greeted "his most dear Mar Ivanios" I now salute the whole Malankara Church, a favoured part of the Church in India, that India which, as Mar Ivanios himself saw, offers such riches to the faith through its culture. This culture, with its ancient spiritual
1 2 3
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Jn
17:21. Romano, 6-7 May 1932.
Bom 8:14. L'Osservatore
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traditions, so ready to respect others and accept them, helps us to understand and really live the ecumenism of prayer, study and work for the unity of all who believe in Christ and have one faith, one baptism and one hope. I am very pleased with the theme chosen for the jubilee celebrations, which is in itself a programme for action : " That all may be perfected in unity". The theme is in tune with the Church's concern for unity. You well know what the Second Vatican Council says : " The restoration of unity among all Christians is one of the principal aims of the Second Vatican Council" and "all Christians, Eastern and Western, are earnestly asked to offer frequent, or rather daily, prayers that, with the help of the most holy Mother of God, all may be made one". Speaking even more directly to you of the Eastern Churches, the Council solemnly said : "Eastern Churches which are in communion with the Apostolic See, have a special duty to encourage the unity of all Christians, especially those of the East. The principles to which they must adhere have been laid down by this Council in its decree on ecumenism. They must make use principally of prayer, the example of their lives, loyalty and devotion to the ancient traditions of the East, improved mutual understanding, collaboration and a fraternal appreciation of acts and intentions". Looking at your Malankara Church, so open to the Spirit, so flourishing in good works, I cannot forget to thank those who, following in the steps of Mar Ivanios and Mar Theophilos, have laboured so devotedly that this Church may be increasingly "holy and without blemish", resplendent with those deeds of apostolic sanctity which make it mirror the true face of Christ in the world. I know the zeal and dedication of its pastors both from their quinquennial reports and from my personal meetings with them during their ad limina visit this year. I know the generous work of the priests and the zealous contribution by the men and women religious (so dear to the heart of their founder Mar Ivanios) through their life of prayer and apostolic work ; I know the self-denying collaboration offered by a laity increasingly aware of the mystery of the Church, both universal and local, and of its problems. To all I extend my greeting, my prayers and my exhortation to live increasingly that unity which springs from the Spirit of Christ and
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4 5
Unitatis Redintegratio, 1. Orientalium Ecclesiarum, 30. Ibid., 24.
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draws energy and strength from a life of deep contemplative prayer, pressing on with generous commitment to the goal to which we all aspire : "that all may be one". As a sign of my particular sharing in so happy an anniversary and, as it were, to set a seal on the solemn ceremonies that you have arranged, I am sending as my representative His Eminence Cardinal Wladyslaw Rubin, Prefect of the Sacred Congregation for the Eastern Churches, to honour your celebrations and encourage your efforts towards actualizing "truth in love". Invoking the blessing of God on you, venerable Brothers, and on your Church so full of fervour, I commend you to the protection of the holy Mother of God, the mother of unity and charity. May she bind you ever more strongly together in God, give you more and more the sense of communion with the whole Church and be for you a source of joy and a bond of peace. Further, using a form of words familiar to you, may my blessing descend, plentiful and propitious, on all your Church gathered in Christ, and may the mercy of God remain always with you " through the prayers of the Blessed Mother Mary, the Mother of God, and of all the company of saints who have loved the Lord and kept his commandments. Amen". From the Vatican, 1 December 1980.
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IOANNES PAULUS P P . II
NUNTIUS RADIOTELEVISIFICAS
Ex externo Basilicae Vaticanae podio, in sollemnitate Nativitatis Domini Nostri Iesu Christi a. 1980.
1. ((Puer natus est nobis Filius datus est nobis... Con queste parole del profeta Isaia, pronuncate a mezzanotte, ci stato dato di iniziare la festivit del Natale 1980. Queste parole, proclmate a tutti coloro che erano riuniti nella Basilica di San Pietro e, nello stesso tempo, a tutti coloro, che in qualsiasi punto del globo terrestre, le hanno ascoltate, sono divenute ancora
7
Jn 17:21. Veritatem facientes in caritate, Eph 4:15. Cfr. Is 9, 5.
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una volta il messaggio delia Buona Novella, la Parola delia Luce e delia Gioia. Adesso, mentre questo beato giorno a meta dei suo corso ed giunto il momento in cui il Vescovo di Roma deve impartir la benedizione (( alPUrbe e al mondo )) Urbi et Orbi consentite, voi tutti che siete qui e voi ai quali in qualsiasi punto del globo terrestre arriva la mia voce che ci uniamo spiritualmente per entrare nella stessa strada in cui, nella notte, e nel giorno, delia Nascita di Dio, si sono avviati i pastori di Betlemme. 2. Fratelli miei e Sorelle mie ! Tutti voi, per i quali questo Natale il Segno delia speranza ! Vi invito a tale unione spirituale ! Circondiamo con ua vasta quanto estesa ! corona di cuori il luogo, nel quale Dio si fatto uomo. Facciamo corona attorno a questa Vergine, che Gli ha dato la vita umana nella notte delia Nascita di Dio ! Facciamo corona attorno alia Santa Famiglia ! Emmanuele ! Sei in mezzo a noi. Sei con noi. Sceso alie estreme conseguenze di quelPAlleanza, che era stata conclusa sin dalPinizio con Puomo, e nonostante che essa fosse stata tante volte violata e infranta ... 3. Sei con noi ! Emmanuele ! In un modo che veramente supera tutto ci che potesse pensare di Te l'uomo. Tu sei con noi come Uomo. Ammirabile Admirabilis davvero ammirabile sei, Dio, Creatore e Signore del Cosmo, con Dio Padre onnipotente ! Logos ! Figlio unignito ! Dio potente ! che sei con noi come uomo, come un neonato delia Stirpe umana, uomo debolissimo, avvolto in fasce e deposto in una mangiatoia, perch (( non c'era posto per loro in alcun albergo. Ammirabile ! Angelo del Grande Consiglio ! Non forse appunto perch Tu in questo modo Ti sei fatto uomo, che Tu in questo modo sei venuto nel mondo, senza un tetto, che sei diventato il pi vicino all'uomo? Non forse appunto per il fatto che Tu stesso, Ges Neonato, sei senza un tetto, che sei il pi vicino a quei nostri fratelli e sorelle del1'Italia Mridionale, i quali, a causa del recente terribile terremoto
2
2
Cfr. Lc 2, 7.
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hanno perso le loro case? E gli uomini che veramente vengono loro in aiuto, sono proprio coloro che hanno nei loro cuori Te, Te che sei nato a Betlemme senza una casa. Non forse appunto per il fatto che sin dai primi giorni delia Tua vita sei stato minacciato di morte per le mani di Erode, che Tu sei particolarmente vicino, il pi vicino, a coloro che sono minacciati in qualsiasi modo, a coloro che muoiono per mani assassine, a coloro, ai quali vengono negati i fondamentali diritti umani? E ancora di pi : forse per questo sei pi vicino perlino a coloro, la cui vita minacciata gi nel grembo delia madre? O veramente Ammirabile ! Dio Onnipotente nella sua debolezza di bambino. 4. Da tutte le parti di questa Oitt e del Mondo Urbe et Orbe noi ei incamminiamo verso di Te. Ci attira la tua nascita a Betlemme. Avresti potuto forse fare ancora qualcosa di pi di quanto hai fatto, per essere Emmanuele Dio con noi? Qualcosa di pi di ci che guardano i nostri occhi stupiti : occhi degli uomini delle diverse parti dei mondo, dei diversi Paesi e Continenti, dei diversi punti di ogni longitudine e latitudine geogrfica, cosi come, una volta, hanno guardato gli occhi di Maria, di Giuseppe, e poi gli occhi dei Pastori e quelli dei Magi delPOriente ! Veramente beati gli occhi, che vedono ci che voi vdete ! Tu sei il Principe delia Pace! Quanto grande per P uomo il bene delia pace ! Quanto esso desiderato nel mondo contemporneo e, insieme, quanto minacciato ! Tu sei Padre per sempre ! L'uomo, che cresce dal suo molteplice passato, rivolto verso il futuro e, al tempo stesso, egli si proccupa per il proprio futuro, per il futuro del mondo. Cristo, sii Tu il futuro delPuomo ! 5. Isaia dice che sulle tue spalle il segno delia sovranit . Qual questa sovranit sulle tue spalle, debole Bambino, quale questa sovranit? La conosciamo. Ci hai dato di conoscerla fino in fondo : dalla mangiatoia fino alia croce, da Betlemme fino al Calvario, dalla nascita fino alia risurrezione.
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Non la sovranit ((sull'uomo. la sovranit ((per Puomo. la potenza delia redenzione^. la verit e Pamore. Ecco, Tu nasci a Betlemme, perch in Te si riveli (( Pamore geloso dei Signore degli eserciti, perch si riveli quell'amore, col quale il Padre ha tanto amato il mondo da dare il suo Figlio unignito ... In questo momento noi tutti siamo spiritualmente nel luogo delia Tua nascita. Guardiamo a Te, Neonato; guardiamo da questa Gitta e dal Mondo. Beati gli occhi che vedono ci che noi vediamo ! Puer natus est nobis Filius datus est nobis . Si ! Ci stato dato un figlio. In questo Figlio noi tutti siamo restituiti di nuovo a noi stessi. Egli la nostra benedizione. Prima di condividere questa benedizione del Neo-Nato con Voi, cari Fratelli e Sorelle, permettete che mi rivolga ancora con un saluto, nelle single lingue, ai vari Popoli del mondo, che partecipano al nostro corteo spirituale verso Betlemme.
4
Vota sua et omina Summus Pontifex pronuntiavit lingua Itlica, Gallica, Anglicam Germanica, Hispanica, Lusitana, Graeca, Albaniensi, Dacoromana, Hungarica, Cecha, Slovachiensi, Croata, Slovena, Servia, Servia-Lusatia, Bulgarica, Bielorussica, Russica, craina, Lituana, Lettonica, Nederlandica, Suetica, Finnica, Hiberna, Romancia, Melitensi, Georgiana, Armeniana, Arabica, Aethiopica, Svailica, Hindustanensi, Sinensi, Iaponica, Coreana, Vietnamiensi, Indonesiana, Philippina-tagalo g, Polonica, Latina.
4
Cfr. Gv 3, 16.
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ITINERA APOSTOLICA
EX HABITIS DUM S U M M U S PONTIFEX IN GERMANIAM PERAGRAT DELECTAE ALLOCUTIONES.
Coioniae Agrippinae, in aronavium portu Butzweiler Hof , ad Christianos sponsos habita: matrimonii indissolubilitas collaudatur.*
1. Das Himmelreich gleicht einem Netz ...(c.
Erlaubt mir, verehrter Oberhirt der altehrwrdigen Kirche von Kln, verehrte Mitbrder, Kardinle und Bischfe, erlaubt mir, ihr alle, liebe Brder und Schwestern, da ich in dieser Eucharistiefeier die Bedeutung unserer auergewhnlichen Begegnung am heutigen Tag mit Hilfe dieses Gleichnisses zu erlutern versuche, mit Hilfe der Worte Christi, der das Reich Gottes immer wieder durch Gleichnisse erklrt hat. Mit ihrer Hilfe verkndete er die Anwesenheit dieses Reiches mitten in der Welt. Auch wir mssen uns in dieser Dimension begegnen. Das ist gewissermaen die wesentliche Voraussetzung des heutigen Besuches des Nachfolgers des Apostels Petrus auf dem Bischofssitz von Rom bei eurer Kirche in Deutschland, bei euch hier in Kln, die ihr die Kirche Gottes darstellt, wie sie sich seit vielen Jahrhunderten um die rmische Colonia Agrippina herausgebildet hat. Das herausragende Zeichen dieser Kirche ist bis heute ihr herrlicher Dom, dessen geistige Bedeutung euch beim diesjhrigen Jubilum wieder neu bewut geworden ist : machtvoll kndet er vom Reich Gottes mitten unter uns. Wir, die jetzt die Kirche Christi auf Erden bilden, auf diesem Stck deutscher Erde, mssen uns in der Dimension der Wahrheit vom Reich Gottes begegnen : Christus ist gekommen, um dieses Reich zu offenbaren und es auf dieser Erde einzuleiten, an jedem Ort der Erde, in den Menschen und zwischen den Menschen. Dieses Reich Gottes ist mitten unter uns, so wie es in allen Generationen eurer Vter und Vorfahren gewesen ist. Wie sie bitten aber auch wir im Vater unser noch jeden Tag: Dein Reich komme. Diese Worte bezeugen, da das Reich Gottes auch immer noch vor uns liegt,
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* Die 15 m. Novembris a. 1980. Mt 13, 47. Vgl. Lk 17, 21.

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da wir ihm entgegengehen und dafr heranreifen inmitten der verschlungenen Wege, ja manchmal sogar der Irrwege unserer irdischen Existenz. Wir bezeugen mit diesen Worten, da das Eeich Gottes sich stndig verwirklicht und herannaht, auch wenn wir es so oft aus den Augen verlieren und seine vom Evangelium bestimmte Gestalt nicht mehr wahrnehmen. Es scheint oft, als ob die einzige und ausschlieliche Dimension unserer Existenz diese Welt sei : das Reich dieser Welt mit seiner sichtbaren Gestalt, seinem atemberaubenden Fortschritt in Wissenschaft und Technik, in Kultur und Wissenschaft... atemberaubend und oft auch besorgniserregend ! Wenn wir jedoch jeden Tag, oder wenigstens dann und wann, zum Beten niederknien, sprechen wir inmitten dieser Lebensumstnde immer wieder dieselben Worte : Dein Reich komme. Liebe Brder und Schwestern ! Diese Stunden, in denen wir uns hier begegnen, die Zeit, die ich dank eurer Einladung und eurer Gastfreundschaft unter euch verbringen darf, ist die Zeit des Reiches Gottes : des Reiches, das schon da ist, und zugleich jenes, das noch kommt. Darum mssen wir alles Wesentliche, was zu diesem Besuch gehrt, mit Hilfe dieses Gleichnisses deuten, das wir im heutigen Evangelium hren: Das Himmelreich gleicht.... 2. Wem gleicht es? Nach den Worten Jesu, wie sie uns die vier Evangelisten berliefert haben, wird dieses Reich durch vielerlei Gleichnisse und Vergleiche erklrt. Der Vergleich von heute ist einer von vielen. Er erscheint uns besonders eng mit jener Arbeit verbunden, welche die Apostel Christi, darunter auch Petrus, sowie viele seiner Zuhrer am Ufer des Sees von Gennezaret verrichten. Christus sagt, das Himmelreich gleiche einem Netz, das man ins Meer warf, um Fische aller Art zu fangen ! Diese einfachen Worte verndern vllig das Bild der Welt : das Bild unserer Menschenwelt, wie wir es uns durch Erfahrung und Wissenschaft formen. Erfahrung und Wissenschaft knnen ja nicht jene Grenzen der Welt und der menschlichen Existenz in ihr berschreiten, die mit dem Meer der Zeit notwendig verbunden sind : die Grenzen einer Welt, in welcher der Mensch geboren wird und stirbt, entsprechend den Worten der Genesis : Staub bist du und zum Staub mut du zurck.
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Mt 13, 47. Gen 3, 19.
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Der Vergleich Christi dagegen spricht von der berfhrung des Menschen in eine andere Welt, in eine andere Dimension seiner Existenz. Das Himmelreich ist genau diese neue Dimension, die sich ber dem Meer der Zeit erffnet und zugleich das Netz ist, das in diesem Meer fr das endgltige Geschick des Menschen und aller Menschen in Gott arbeitet. Unser heutiges Gleichnis fordert uns auf, das Himmelreich als endgltige Erfllung jener Gerechtigkeit zu erkennen, nach der der Mensch mit einer unberwindlichen Sehnsucht verlangt, wie sie ihm der Herr ins Herz gelegt hat, jener Gerechtigkeit, die Jesus selbst wirkte und verkndete, jener Gerechtigkeit schlielich, die Christus mit seinem eigenen Blut am Kreuz besiegelt hat. Im Himmelreich, dem Reich der Gerechtigkeit, der Liebe und des Friedens (Prfation vom Christ-Knigsfest), wird auch der Mensch sich selbst vollkommen finden. Denn der Mensch ist das Wesen, das aus der Tiefe Gottes hervorgeht und selbst eine solche Tiefe in sich birgt, da nur Gott sie zu fllen vermag. Er, der Mensch, ist mit seinem ganzen Sein ein Abbild Gottes und ihm hnlich. 3. Jesus hat seine Kirche auf die zwlf Apostel gegrndet, von denen mehrere Fischer waren. Das Bild vom Netz lag so nahe. Jesus wollte sie zu Menschenfischern machen. Auch die Kirche ist ein Netz, verbunden durch den Heiligen Geist, verknpft durch die apostolische Sendung, wirkmchtig durch die Einheit in Glaube, Leben und Liebe. Ich denke in diesem Augenblick an das weitgespannte Netz der gesamten Weltkirche. Zugleich steht mir jede einzelne Kirche in eurem Land vor Augen, zumal die groe Kirche von Kln und die benachbarten Bistmer. Und schlielich steht mir vor Augen die kleinste dieser Kirchen, die Ecclesiola, die Hauskirche, der die jngste Bischofssynode in Rom eine so groe Aufmerksamkeit beim Thema ber die Aufgaben der christlichen Familie geschenkt hat. Die Familie : Hauskirche, einzigartige und unersetzliche Gemeinschaft von Personen, von der der heilige Paulus in der 2. Lesung von heute spricht. Er hat dabei natrlich die christliche Familie seiner Zeit vor Augen ; was er sagt, mssen wir jedoch ebenso auf die Belange der Familie in unserer Zeit anwenden : das, was er den Ehemnnern sagt, was er den Ehefrauen sagt, den Kindern und den Eltern. Und schlielich das, was er uns allen sagt : Darum bekleidet euch mit aufrichtigem
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Kol 3, 12-21.
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Erbarmen, mit Gte, Demut, Milde und Geduld ! Ertragt euch gegenseitig und vergebt einander ... Vor allem aber liebt einander, denn die Liebe ist das Band, das alles zusammenhlt und vollkommen macht. In eurem Herzen herrsche der Friede Christi; dazu seid ihr berufen als Glieder des einen Leibes. Seid dankbar !. Was fr eine groartige Lektion an Ehe- und Familienspiritualitt !
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4. Aber wir drfen die Augen auch vor der anderen Seite nicht verschlieen; die Synodenvter in Rom haben sich ernst auch mit ihr befat : ich meine die Schwierigkeiten, denen das hohe Ideal des christlichen Familienverstndnisses und Familienlebens heute ausgesetzt ist. Die moderne Industriegesellschaft hat die Lebensbedingungen fr Ehe und Familie grundlegend verndert. Ehe und Familie waren frher nicht nur Lebensgemeinschaft, sondern auch Produktions- und Wirtschaftsgemeinschaft. Sie wurden aus vielen ffentlichen Funktionen verdrngt. Das ffentliche Klima ist nicht immer freundlich gegenber Ehe und Familie. Und doch erweisen sie sich in unserer anonymen Massenzivilisation als Zufluchtsort auf der Suche nach Geborgenheit und Glck. Ehe und Familie sind wichtiger denn je : Keimzellen zur Erneuerung der Gesellschaft, Kraftquellen, aus denen das Leben menschlicher wird. Ich darf das Bild aufgreifen : Netz, das Halt und Einheit gibt und heraushebt aus den Strmungen der Tiefe. Lassen wir nicht zu, da dieses Netz zerreit ! Staat und Gesellschaft leiten ihren eigenen Zerfall ein, wenn sie Ehe und Familie nicht mehr wirksam frdern und schtzen und andere, nichteheliche Lebensgemeinschaften ihnen gleichstellen. Alle Menschen guten Willens, besonders wir Christen, sind aufgerufen, die Wrde und den Wert von Ehe und Familie neu zu entdecken und berzeugend vorzuleben. Die Kirche bietet dazu aus dem Licht des Glaubens ihren Rat und ihren geistlichen Dienst an. 5. Ehe und Familie sind zutiefst verknpft mit der personalen Wrde des Menschen. Sie entspringen nicht nur dem Trieb und der Leidenschaft, auch nicht allein dem Gefhl ; sie entspringen vor allem einem Entschlu des freien Willens, einer personalen Liebe, durch die die Gatten nicht nur ein Fleisch, sondern auch ein Herz und eine Seele werden. Die leibliche und sexuelle Gemeinschaft ist etwas Groes und Schnes. Sie ist aber nur dann voll menschenwrdig, wenn sie in eine personale, von der brgerlichen und kirchlichen Gemeinschaft anerkannte Bindung
6
Kol 3, 12-15.
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integriert ist. Volle Geschlechtsgemeinschaft zwischen Mann und Frau hat darum ihren legitimen Ort allein innerhalb der ausschlielichen und endgltigen personalen Treuebindung in der Ehe. Die Endgltigkeit der ehelichen Treue, die heute vielen nicht mehr verstndlich erscheinen will, ist ebenfalls ein Ausdruck der unbedingten Wrde des Menschen. Man kann nicht nur auf Probe leben, man kann nicht nur auf Probe sterben. Man kann nicht nur auf Probe lieben, nur auf Probe und Zeit einen Menschen annehmen. 6. So ist Ehe auf Dauer, auf Zukunft ausgerichtet. Sie schaut ber sich hinaus. Die Ehe ist der einzig angemessene Ort fr die Zeugung und Erziehung von Kindern. Darum ist eheliche Liebe ihrem Wesen nach auch auf Fruchtbarkeit ausgerichtet. In dieser Aufgabe, menschliches Leben weiterzugeben, sind die Ehegatten Mitwirkende mit der Liebe Gottes des Schpfers. Ich wei, da auch hier in der heutigen Gesellschaft die Schwierigkeiten gro sind. Belastungen zumal der Frau, enge Wohnungen, wirtschaftliche, gesundheitliche Probleme, oft sogar ausgesprochene Benachteiligungen kinderreicher Familien stehen einem greren Kinderreichtum im Wege. Ich appelliere an alle Verantwortlichen, an alle Krfte der Gesellschaft : Tut alles, um Abhilfe zu schaffen. Ich appelliere vor allem aber an eurer Gewissen und an eure persnliche Verantwortung, liebe Brder und Schwestern. In eurem Gewissen mt ihr im Angesicht Gottes die Entscheidung ber die Zahl eurer Kinder fllen. Als Eheleute seid ihr aufgerufen zu einer verantwortlichen Elternschaft. Diese aber meint eine solche Familienplanung, die die ethischen Normen und Kriterien beobachtet, wie es auch von der letzten Bischofssynode unterstrichen worden ist. Mit groen Nachdruck mchte ich euch in diesem Zusammenhang heute besonders in Erinnerung rufen : Die Ttung ungeborenen Lebens ist kein legitimes Mittel der Familienplanung ! Ich wiederhole, was ich am 31. Mai dieses Jahres den Arbeitern in der Pariser Vorstadt Saint-Denis gesagt habe : Das erste Recht des Menschen ist das Recht auf Leben. Wir mssen dieses Recht und diesen Wert verteidigen. Andernfalls wrde die ganze Logik des Glaubens an* den Menschen, das ganze Programm eines wahrhaft menschlichen Fortschritts erschttert werden und in sich zusammenbrechen. Es geht in der Tat darum, dem Leben zu dienen. 7. Liebe Brder und Schwestern ! Auf der unerllichen Grundlage und Voraussetzung des Gesagten wollen wir uns jetzt dem tiefsten
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Geheimnis von Ehe und Familie zuwenden. Die Ehe ist in der Sicht unseres Glaubens ein Sakrament Jesu Christi. Eheliche Liebe und Treue sind umgriffen und getragen von Gottes Liebe und Treue in Jesus Christus. Die Kraft seines Kreuzes und seiner Auferstehung trgt und heiligt die christlichen Eheleute. Wie die krzliche Bischofssynode in ihrer Botschaft an die christlichen Familien in der Welt von heute hervorgehoben hat, ist die christliche Familie in besonderer Weise berufen, am Heilsplan Gottes mitzuwirken, indem sie ihren Gliedern beisteht, auf da sie zu aktiven Mittrgern der Heilsgeschichte und zu lebendigen Zeichen des Liebesplanes Gottes fr die Welt werden. Als sakramental gegrndete Kirche im Kleinen oder Hauskirche mssen Ehe und Familie eine Schule des Glaubens und ein Ort des gemeinsamen Gebetes sein. Ich messe gerade dem Gebet in der Familie groe Bedeutung zu. Es gibt Kraft zur Bewltigung der vielfltigen Probleme und Schwierigkeiten. In Ehe und Familie mssen die menschlichen und christlichen Grundhaltungen wachsen und reifen, ohne die Kirche und Gesellschaft nicht Bestand haben knnen. Hier ist der erste Ort christlichen Laienapostolates und des gemeinsamen Priestertums aller Getauften. Solche vom christlichen Geist geprgte Ehen und Familien sind auch die wahren Seminarien, das heit Pflanzsttten fr geistliche Berufe zum Priester- und Ordensstand. Liebe Eheleute und Eltern, liebe Familien ! Was knnte ich euch bei dieser heutigen eucharistischen Begegnung herzlicher wnschen, als da ihr alle und jede einzelne Familie eine solche Hauskirche seid, eine Kirche im Kleinen ! Da sich bei euch das Gleichnis vom Reich Gottes verwirklicht, da ihr die Gegenwart des Reiches Gottes erfahrt, indem ihr selbst lebendiges Netz seid, das eint und trgt und Halt gibt fr euch selbst und fr viele um euch herum. Das ist mein Segenswunsch, den ich euch als euer Gast und Pilger und als Diener eures Heils ausspreche.
7
8. Und nun-gestattet mir, da ich mich am Schlu dieser grundlegenden Betrachtung ber das Reich Gottes und die christliche Familie noch an den heiligen Albert den Groen wende, dessen Siebenhundertjahrfeier mich in eure Stadt gefhrt hat. Denn hier ist die Grabsttte dieses berhmten Sohnes eures Landes, der in Lauingen geboren wurde und in seinem langen Leben zugleich ein groer Wissenschaftler, ein geistiger Sohn des heiligen Dominikus und Lehrer des heiligen Thomas von
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Nr. 8.
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Aquin war. Er war einer der grten Geistesmenschen im 13. Jahrhun-^ dert. Er hat wie kaum ein anderer das Netz geknpft, das Glaube und Vernunft, Gottesweisheit und Weltwissen miteinander verbindet. Wenigstens im Geist besuche ich auch seine Geburtsstadt Lauingen? wenn ich heute hier, in Kln, nahe bei seinem Grab weile und zusammen mit euch die Worte betrachte, durch die ihn die heutige Liturgie preist : Wenn Gott, der Hchste, es will, wird er mit dem Geist der Einsicht erfllt : Er bringt eigene Weisheitsworte hervor, und im Gebet preist er den Herrn. Er versteht sich auf Rat und Einsicht, und erforscht die Geheimnisse; er offenbart den sittlichen Wert seiner Lehre, und sein Ruhm ist das Bundesgesetz des Herrn. Viele loben seine Einsicht ; sie wird niemals vergehen. Sein Andenken wird nicht schwinden. sein Name wird leben bis in ferne Geschlechter. Von seiner Weisheit erzhlt die Volksversammlung, sein Lob verkndet die Gemeinde. Diesen Worten des weisen Jesus Sirach braucht man nichts hinzuzufgen. Man sollte aber auch keines auslassen. Denn sie beschreiben vollstndig die Gestalt jenes Mannes^ dessen sich euer Vaterland, eure Stadt zu Recht rhmen, der der ganzen Kirche zur Freude gereicht. Albertus Magnus, doctor unversalis Albert der Groe, von umfassender Gelehrsamkeit : ein wahrer Jnger des Gottesreiches ! Wenn wir heute miteinander die Berufung der christlichen Familie fr den Aufbau des Reiches Gottes auf Erden bedacht haben, dann sollen uns die Worte des Gleichnisses Christi auch die tiefste Deutung dieses Heiligen geben, dessen wir heute feierlich gedenken. Christus sagt nmlich : Jeder Schriftgelehrte also, der ein Jnger des Himmelreiches geworden ist, gleicht einem Hausvater, der aus seinem reichen Vorrat Neues und Altes hervorholt. Einem solchen Hausvater gleicht auch der heilige Albert ! Sein Vorbild und seine Frsprache mgen mich begleiten, wenn ich bei meiner Pilgerreise durch euer Land versuche, als Menschenfischer das Netz dichter zu knpfen und weiter auszuwerfen, damit Gottes Reich komme. Amen.
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Sir 39, 6-10. Mt 13, 52.
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Ad professores et alumnos publicarum Universitatum in Coloniensi metropolitano templo habita: Ecclesia rectum rationis humanae exercitium, scientificas investigationes, libertatem progressionemque fovet.*
Verehrte Mitbrder im Bischofsamt! Liebe Brder und Schwestern! Sehr geehrte Damen und Herren! 1. Mit Freude und Dankbarkeit begre ich Sie, die Frauen und Mnner aus dem wissenschaftlichen Leben der Bundesrepublik Deutschland, die Studentinnen und Studenten aus den deutschen Hochschulen, die die europische Wissenschaftsgeschichte so nachhaltig beeinflut haben. Sie haben sich hier versammelt gleichsam stellvertretend fr die vielen Forscher, Lehrer, Mitarbeiter und Studierenden in den Universitten, Akademien und den anderen Forschungseinrichtungen. Sie vertreten ferner die vielen Mitarbeiter in der staatlichen und nichtstaatlichen Wissenschaftsfrderung, die auf die Entwicklung von Wissenschaft und Technologie einen nicht unerheblichen Einflu ausben und deshalb eine besondere Verantwortung fr die Menschen tragen. 2. Das heutige Zusammentreffen soll als ein Zeichen der Gesprchsbereitschaft zwischen Wissenschaft und Kirche verstanden werden. Der heutige Tag selbst und der Ort geben dieser Begegnung eine besondere Bedeutung. Heute vor 700 Jahren starb im Dominikanerkonvent, nicht weit von diesem Dom, bei dessen Grndung er wohl anwesend war, Albert der Deutsche, wie ihn die Zeitgenossen nannten ; die Nachwelt hat ihm als einzigem Gelehrten den Beinamen der Groe gegeben. Albert hat in seiner Zeit vielfltig gewirkt: als Ordensmann und Prediger, als Ordensoberer und als Bischof und als Friedensvermittler in seiner Stadt Kln. Weltgeschichtliche Gre gewann er aber als Forscher und Gelehrter, der das Wissen seiner Zeit umfassend beherrschte und in einem gewaltigen Lebenswerk neu gestaltete. Schon Zeitgenossen anerkannten ihn als auctor, als Urheber und Mehrer der Wissenschaft; die Folgezeit zeichnete ihn als den doctor universalis aus. Die Kirche beruft sich auf ihn, den sie zu ihren Heiligen zhlt, als einen ihrer Lehrer und feiert ihn liturgisch unter diesem Titel. Unsere Erinnerung an Albert den Groen soll aber nicht nur ein Akt schuldiger Piett sein. Wichtiger ist es, den wesentlichen Sinn sei* Die 15 ra. Novembris a. 1980.
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nes Lebenswerkes gegenwrtig werden zu lassen, dem wir grundstzliche und bleibende Bedeutung zumessen mssen. Werfen wir kurz einen Blick auf die geistesgeschichtliche Lage der Zeit Alberts : Ihr Kennzeichen ist das zunehmende Bekanntwerden des aristotelischen Schrifttums und der arabischen Wissenschaft. Das christliche Abendland hatte bis dahin die Tradition der christlichen Sptantike wiederbelebt und wissenschaftlich weiterentwickelt. Jetzt tritt ihm eine umfassende nichtchristliche Welterklrung entgegen, die sich nur auf profane Rationalitt sttzt. Viele christliche Denker, darunter sehr bedeutende, sahen in diesem Anspruch vor allem eine Gefahr. Sie glaubten, die geschichtliche Identitt der christlichen Tradition dagegen schtzen zu mssen ; denn es gab auch radikale Einzelne und Gruppen, die einen ungelsten Widerstreit zwischen dieser wissenschaftlichen Rationalitt und der Glaubenswahrheit erblickten und sich zugunsten dieser Wissenschaftlichkeit entschieden. Zwischen diesen Extremen geht Albert den mittleren Weg : Der Wahrheitsanspruch rational begrndeter Wissenschaft wird anerkannt ; ja, sie wird inhaltlich bernommen, ergnzt, korrigiert und weiterentwickelt in ihrer eigenstndigen Rationalitt. Eben dadurch wird sie zum Eigentum der christlichen Welt. Diese findet so ihr Weltverstndnis ungemein bereichert, aber sie mu kein Wesenselement ihrer Tradition oder gar die Glaubensgrundlage aufgeben. Denn zwischen einer Vernunft, welche durch ihre gottgegebene Natur auf Wahrheit angelegt und zur Erkenntnis der Wahrheit befhigt ist, und dem Glauben, der sich der gleichen gttlichen Quelle aller Wahrheit verdankt, kann es keinen grundstzlichen Konflikt geben. Der Glaube besttigt gerade das Eigenrecht der natrlichen Vernunft. Er setzt es voraus; denn seine Annahme setzt jene Freiheit voraus, die nur dem Vernunftwesen eigen ist. Damit zeigt sich zugleich, da Glaube und Wissenschaft verschiedenen Erkenntnisordnungen zugehren, die nicht ineinander berfhrbar sind. Dann aber erweist sich : Die Vernunft kann nicht alles aus sich selbst, sie ist endlich. Sie mu durch eine Vielzahl einzelner Erkenntnisse fortschreiten, sie ist in einer Mehrheit von einzelnen Wissenschaften verfat. Die Einheit von Welt und Wahrheit mit ihrem Ursprung kann sie nur in je besonderen Wissensweisen erfassen : Auch die Philosophie und die Theologie sind als Wissenschaften endliche Bemhungen, welche die Einheit der Wahrheit nur in der Unterschiedlichkeit, also in einem offenen Ordnungsgefge darstellen knnen. Wiederholen wir : Albert vollzieht die anerkennende Aneignung der
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rationalen Wissenschaft in einem Ordnungsgefge, in dem sie ihren Eigenstand besttigt erhlt und doch bleibt sie darin auf das magebende Sinnziel des Glaubens bezgen. Damit hat Albert das Statut einer christlichen Intellektualitt verwirklicht, dessen Grundstze auch heute noch als gltig anzusehen sind. Wir schmlern nicht die Bedeutung dieser Leistung, wenn wir zugleich feststellen : Alberts Werk ist inhaltlich zeitgebunden und gehrt insofern der Geschichte an. Die von ihm erbrachte Synthese behlt exemplarischen Charakter, und wir tun gut daran, ihre Grundstze im Gedchnis zu behalten, wenn wir uns den gegenwrtigen Fragen von Wissenschaft, Glaube und Kirche zuwenden. 3. Viele sehen den Kern dieser Fragen im Verhltnis von Kirche und moderner Naturwissenschaft, und sie empfinden noch die Belastung durch jene berhmten Konflikte, die aus dem Eingriff kirchlicher Instanzen in den Proze wissenschaftlichen Erkenntnisfortschritts entstanden sind. Die Kirche erinnert sich daran mit Bedauern, denn wir wissen heute um die Irrtmer und Mngel dieser Verfahren. Wir knnen heute sagen, da sie berwunden sind : dank der berzeugungskraft der Wissenschaft, dank vor allem der Arbeit einer wissenschaftlichen Theologie, welche das Glaubensverstndnis vertieft und von Zeitgebundenem befreit hat. Das kirchliche Lehramt hat seit dem I. Vatikanischen Konzil mehrfach jene Grundstze wieder in Erinnerung gerufen, zuletzt und ausdrcklich im I I . Vaticanum, die schon in Alberts des Groen Werk erkennbar sind. Es hat ausdrcklich die Unterschiedlichkeit der Erkenntnisordnungen von Glaube und Vernunft ausgesprochen, es hat die Autonomie und Freiheit der Wissenschaften anerkannt und ist fr die Freiheit der Forschung eingetreten. Wir frchten nicht, ja, wir halten es fr ausgeschlossen, da eine Wissenschaft, die sich auf Vernunftgrnde sttzt und methodisch gesichert fortschreitet, zu Erkenntnissen gelangt, die in Konflikt mit der Glaubenswahrheit kommen. Dies kann nur dort der Fall sein, wo die Unterschiedlichkeit der Erkenntnisordnungen bersehen oder verleugnet wird. Diese Einsicht, die von den Wissenschaftlern vollzogen werden sollte, knnte die geschichtliche Belastung des Verhltnisses von Kirche und Naturwissenschaft berwinden helfen und einen partnerschaftlichen Dialog ermglichen, wie er ja schon vielfach im Gang ist. Es geht dabei
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nicht nur um Vergangenheitsbewltigung, sondern um neuartige Probleme, die sich aus der Rolle der Wissenschaften in der heutigen Gesamtkultur ergeben. Die naturwissenschaftliche Erkenntnis hat zu einer tiefgreifenden Umgestaltung der menschlichen Technik gefhrt. In der Folge haben sich die Bedingungen des menschlichen Lebens auf dieser Erde in unerhrtem Mae verndert und weitgehend auch verbessert. Der Fortschritt wissenschaftlicher Erkenntnis wurde zum Motor eines allgemeinen kulturellen Fortschritts. Technische Weltvernderung erschien vielen als Sinn und Ziel der Wissenschaft. Inzwischen hat sich gezeigt, da der zivilisatorische Fortschritt nicht immer die Lebensumstnde verbessert. Es gibt unbeabsichtigte und unvorhergesehene Folgen, die gefhrlich und verderblich werden knnen. Ich erinnere nur an das kologische Problem, das durch den Fortschritt der technischwissenschaftlichen Industrialisierung entstanden ist. So entstehen ernste Zweifel, ob denn der Fortschritt insgesamt dem Menschen diene. Solche Zweifel schlagen zurck auf die technisch verstandene Wissenschaft. Ihr Sinn, ihre Zielsetzung, ihre menschliche Bedeutung werden in Frage gestellt. Besonderes Gewicht erhlt diese Frage angesichts der Anwendung naturwissenschaftlichen Denkens auf den Menschen. Die sogenannten Humanwissenschaften haben durchaus wichtige und weiterfhrende Erkenntnisse ber menschliches Tun und Verhalten erbracht. Sie stehen aber in Gefahr, in einer technisch bestimmten Kultur zur Manipulation des Menschen, zu Zwecken konomischer und politischer Herrschaft mibraucht zu werden. Wird die Wissenschaft wesentlich als technisch verstanden, so kann man sie als die Suche nach solchen Verfahren auffassen, die zu einem technischen Erfolg fhren. Als Erkenntnis gilt dann, was zum Erfolg fhrt. Die der Wissenschaft vorgegebene Welt wirt zum bloen Komplex beeinflubarer Phnomene, ihr Gegenstand ein funktionaler Zusammenhang, der auch nur auf seine Funktionalitt hin untersucht wird. Solche Wissenschaft wird sich selbst als bloe Funktion auffassen knnen. Der Gedanke der Wahrheit wird dann entbehrlich, ja, es wird zuweilen ausdrcklich auf ihn verzichtet. Die Vernunft selbst erscheint schlielich als bloe Funktion oder als Instrument eines Wesens, das den Sinn eines Daseins auerhalb von Erkenntnis und Wissenschaft, womglich im bloen Leben hat. Unsere Kultur ist in allen Bereichen von einer Wissenschaft durchdrungen, die weithin funktionalistisch verfhrt. Das gilt auch fr
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den Bereich der Werte und Normen, der geistigen Orientierung berhaupt. Gerade hier stt die Wissenschaft an ihre Grenze. Man spricht von einer Legitimationskrise der Wissenschaft, ja von einer Orientierungskrise unserer gesamten wissenschaftlichen Kultur. Wo liegt ihr Kern? Die Wissenschaft kann nicht die umfassende Antwort auf die Frage nach dem Sinn geben, die sich in der Krise stellt. Wissenschaftliche Aussagen sind immer partikulr. Sie rechtfertigen sich nur im Hinblick auf einen bestimmten Ansatz, sie stehen in einem Proze des Fortschritts und sind in ihm korrigierbar und berholbar. Vor allem aber : Wie knnte etwas das Resultat eines wissenschaftlichen Ansatzes sein, was diesen Ansatz allererst rechfertigen und also von diesem schon vorausgesetzt sein mu? Die einzelne Wissenschaft kann die Sinnfrage nicht beantworten, ja, sie nicht einmal im Rahmen ihres Ansatzes stellen. Und doch duldet diese Sinnfrage keinen unbegrenzten Aufschub ihrer Beantwortung. Wenn eine verbreitete Wissenschaftsglubigkeit enttuscht wird, so schlgt leicht die Stimmung um in Wissenschaftsfeindlichkeit. In diesen leeren Raum brechen unversehens Ideologien ein. Sie gebrden sich zuweilen zwar als wissenschaftlich, verdanken aber ihre Uberzeugungskraft dem dringenden Bedrfnis nach Antwort auf die Sinnfrage und dem Interesse an sozialer oder politischer Vernderung. Die funktionalistische, wertfreie und wahrheitsentfremdete Wissenschaft kann durchaus in den Dienst solcher Ideologien treten ; seine nur noch instrumenteile Vernunft droht unfrei zu werden. Schlielich gibt es noch neue Erscheinungen von Aberglaube, von Sektierertum und sogenannten neuen Religionen, deren Auftreten mit der kulturellen Orientierungskrise zusammenhngt. Diese Irrwege knnen aus dem Glauben her durchschaut und vermieden werden. Aber auch den glubigen Wissenschaftler geht die allgemeine Krise an. Er wird sich fragen mssen, in welchem Geiste, in welcher Orientierung er selbst seine Wissenschaft betreibt. Er wird sich unmittelbar oder mittelbar der Aufgabe stellen mssen, Verfahren und Zielsetzung der Wissenschaft unter dem Aspekt der Sinnfrage stndig neu zu berprfen. Wir sind mitverantwortlich fr diese Kultur, und wir sind aufgefordert, an der Bewltigung der Krise mitzuwirken. 4. In dieser Situation rt die Kirche nicht zu Vorsicht und Zurckhaltung; sie rt zu Mut und Entschlossenheit. Es gibt keinen Grund, sich der Wahrheit nicht zu stellen oder sie zu
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frchten. Die Wahrheit und alles Wahre ist ein hohes Gut, dem wir uns mit Liebe und Freude zuwenden sollen. Auch die Wissenschaft ist ein Weg zum Wahren ; denn in ihr entfaltet sich die gottgegebene Vernunft, die ihrer Natur nach nicht zum Irrtum, sondern zur Wahrheit der Erkenntnis bestimmt ist. Dies mu auch fr die technisch-funktional orientierte Wissenschaft gelten. Es ist eine Verkrzung, Erkenntnis nur als Methode mit Erfolg zu verstehen ; aber umgekehrt ist es legitim, Erfolg als Ausweis fr die Erkenntnis zu werten, aus der er folgt. Wir knnen die technische Welt, die des Menschen Werk ist, nicht als ein Reich sehen, das gnzlich von der Wahrheit entfernt ist. Auch ist diese Welt keineswegs sinnleer : es ist wahr, da es die menschlichen Lebensverhltnisse entschieden verbessert hat, und die Schwierigkeiten, welche ungute Folgen des Fortschritts der technischen Zivilisation mit sich bringen, rechtfertigen es nicht, die Gter zu vergessen, die dieser Fortschritt selbst erbracht hat. Es besteht kein Anla, unsere technisch-wissenschaftliche Kultur als gegenstzlich zur Schpfungsweit Gottes zu sehen. Freilich ist klar, da technische Erkenntnis zum Guten wie auch zum Bsen angewendet werden kann. Wer die Wirkungsweise von Giften erforscht, wird diese Erkenntnisse zum Heilen wie auch zum Tten verwenden knnen. Aber es kann nicht zweifelhaft sein, wohin wir schauen mssen, um das Gute vom Schlechten zu unterscheiden. Technische, auf Weltvernderung gerichtete Wissenschaft rechtfertigt sich durch ihren Dienst am Menschen und an der Menschheit. Man kann nicht sagen, da der Fortschritt zu weit gegangen ist, solange noch viele Menschen, ja ganze Vlker in bedrckenden und sogar menschenunwrdigen Verhltnissen leben, die mit Hilfe technischwissenschaftlicher Erkenntnis verbessert werden knnen. Gewaltige Aufgaben liegen noch vor uns, denen wir uns nicht entziehen knnen. Ihre Erfllung ist ein brderlicher Dienst am Mitmenschen, den wir ihm in eben der Weise schulden wie dem Bedrftigen das Werk der Barmherzigkeit, das seiner Not hilft. Wir leisten dem Mitmenschen brderlichen Dienst, weil wir in ihm jene Wrde erkennen, die ihm als sittlichem Wesen zukommt ; wir sprechen von personaler Wrde. Der Glaube belehrt uns, da es des Menschen Auszeichnung darstellt, Abbild Gottes zu sein ; die christliche Tradition sagt dazu, der Mensch sei um seiner selbst willen da, nicht Mittel fr irgendeinen Zweck. Darum ist die personale Menschenwrde jene
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Instanz, von der aus alle kulturelle Anwendung technisch-wissenschaftlicher Erkenntnis zu beurteilen ist. Dies ist von besonderer Bedeutung, wenn der Mensch selbst immer mehr Gegenstand der Forschung und Objekt von Humantechniken wird. Dies ist in sich noch kein unerlaubtes Vorgehen, da der Mensch ja auch Natur ist. Freilich ergeben sich hier Gefahren und Probleme, die aufgrund der weltumspannenden Auswirkungen der technischen Zivilisation schon heute die meisten Vlker vor ganz neue Aufgaben stellen. Diese Gefahren und Probleme sind seit langem Gegenstand einer internationalen Diskussion. Es zeugt von dem hohen Verantwortungsbewutsein der heutigen Wissenschaft, da sie selbst sich dieser fundamentalen Fragen annimmt und sich mit wissenschaftlichen Mitteln um ihre Lsung bemht. Die Human- und Sozialwissenschaften, aber auch die Kulturwissenschaften, nicht zuletzt Philosophie und auch Theologie haben die Reflexion des modernen Menschen ber sich selbst und seine Existenz in der wissenschaftlich-technischen Welt in vielfltiger Weise vorangetrieben. Der Geist des neuzeitlichen Bewutseins, der die Entwicklung der modernen Naturwissenschaften beflgelt, hat sich auch die wissenschaftliche Erforschung des Menschen und seiner sozialen und kulturellen Lebenswelt zum Ziel gesetzt. Dabei wurde eine schier unberschaubare Flle von Erkenntnissen zutage gefrdert, die sich ebenfalls auf das ffentliche und private Leben auswirken. Das soziale System der heutigen Staaten, das Gesundheits- und Bildungswesen, wirtschaftliche Prozesse und kulturelle Leistungen, sie alle sind mannigfach vom Einflu dieser Wissenschaft (mit-)geprgt. Aber es kommt darauf an, da die Wissenschaft den Menschen nicht entmndigt. Auch in der technischen Kultur mu der Mensch entsprechend seiner Wrde frei bleiben ; ja es mu der Sinn dieser Kultur sein, ihm ein Mehr an Freiheit zu geben. Die Einsicht in die personale Wrde des Menschen und ihre magebende Bedeutung ist nicht erst durch den Glauben mglich. Sie ist auch der natrlichen Vernunft nicht verschlossen, die wahr und falsch, gut und bse unterscheidet und die Freiheit als Grundbedingung menschlichen Daseins erkennt. Es ist ein ermutigendes Zeichen, da sie sich weltweit verbreitet ; nichts anderes besagt ja der Gedanke der Menschenrechte, dem sich selbst jene nicht entziehen knnen, welche ihm in ihren Taten entgegenhandeln. Es besteht Hoffnung, und diese Hoffnung wollen wir ermutigen. Es mehren sich auch die Sitmmen, die sich mit der immanenten Beschrnkung der Wissenschaften nicht zufriedengeben wollen und die
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nach der einen ganzen Wahrheit fragen, in der sich das menschliche Leben erfllt. Es ist, als ob Wissen und wissenschaftliche Forschung ins Unendliche sich ausdehnten, so aber gerade sich wieder unaufhaltsam in ihre Ursprnge zurckbeugten : Die alte Frage nach dem Zusammenhang von Wissen und Glauben ist durch die Entwicklung der modernen Wissenschaften nicht berholt, sondern sie zeigt gerade in einer mehr und mehr wissenschaftlichen Welt ihre volle lebenskrftige Bedeutung. 5. Wir haben bis jetzt vornehmlich von der Wissenschaft gesprochen, die im Dienste der Kultur und damit des Menschen steht. Es wre aber zu wenig, sich auf diesen Aspekt zu beschrnken. Gerade angesichts der Krise mssen wir uns daran erinnern, da die Wissenschaft nicht nur Dienst fr andere Zwecke ist. Die Erkenntnis der Wahrheit trgt ihren Sinn in sich selbst. Sie ist ein Vollzug humanen und personalen Charakters, ein menschliches Gut von hohem Rang. Die reine Theorie ist selbst eine Weise menschlicher Praxis, und der Glubige erwartet eine hchste, ihn ewig mit Gott vereinende Praxis : sie ist Schau, sie ist also Theorie. Wir sprachen von Legitimationskrise der Wissenschaft. Ja, die Wissenschaft hat ihren Sinn und ihr Recht, wenn sie als wahrheitsfhig und wenn dieWahrheit als menschliches Gut erkannt wird. Dann rechtfertigt sich auch die Forderung nach der Freiheit der Wissenschaft; denn wie anders kann ein menschliches Gut zustande kommen als durch Freiheit? Frei mu die Wissenschaft sein auch in dem Sinne, da nicht unmittelbare Zwecke, gesellschaftlicher Nutzen oder konomisches Interesse ihren Vollzug bestimmen. Das heit nicht, da sie von der Praxis prinzipiell getrennt werden mu. Aber um in die Praxis hineinzuwirken, mu sie zuvor durch die Wahrheit bestimmt sein, also zur Wahrheit frei sein. Die freie und nur der Wahrheit verpflichtete Wissenschaft lt sich nicht auf das Modell des Funktionalismus oder ein anderes festlegen, welches das Verstndnis der wissenschaftlichen Rationalitt einschrnkt. Wissenschaft mu offen sein, ja auch vielfltig, und wir brauchen nicht Furcht vor dem Verlust einer einheitgebenden Orientierung zu haben. Diese ist in der Dreiheit von personaler Vernunft, Freiheit und Wahrheit gegeben, in welcher die Vielfalt konkreter Vollzge begrndet und bewahrt ist. Ich trage keine Bedenken, auch die Glaubenswissenschaft im Horizont einer so verstandenen Rationalitt zu sehen. Die Kirche wnscht eine selbstndige theologische Forschung, die vom kirchlichen Lehramt unterschieden ist, sich ihm aber verpflichtet wei im gemeinsamen
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Dienst an der Glaubenswahrheit und am Volke Gottes. Es wird nicht auszuschlieen sein, da Spannungen und auch Konflikte entstehen. Aber dies ist auch im Verhltnis von Kirche und Wissenschaft niemals auszuschlieen. Es hat seinen Grund in der Endlichkeit unserer Vernunft, die in ihrer Reichweite begrenzt und dazu dem Irrtum ausgesetzt ist. Dennoch knnen wir stets Hoffnung auf vershnende Lsung haben, wenn wir auf die Wahrheitsfhigkeit eben dieser Vernunft bauen. In einer vergangenen Epoche haben Vorkmpfer der neuzeitlichen Wissenschaft gegen die Kirche mit den Schlagworten Vernunft, Freiheit und Fortschritt gekmpft. Heute, angesichts der Sinnkrise der Wissenschaft, der vielfltigen Bedrohung ihrer Freiheit und des Zweifels am Fortschritt, haben sich die Kampfesfronten geradezu vertauscht. Heute ist es die Kirche, die eintritt fr die Vernunft und die Wissenschaft, der sie die Fhigkeit zur Wahrheit zutraut, welche sie als humanen Vollzug legitimiert. Heute ist es die Kirche, die eintritt fr die Freiheit der Wissenschaft, durch die sie ihre Wrde als menschliches, personales Gut hat. Heute ist es die Kirche, die eintritt fr den Fortschritt im Dienste einer Menschheit, die seiner zur Sicherung ihres Lebens und ihrer Wrde bedarf. Mit dieser Aufgabe steht die Kirche und stehen alle Christen im Zentrum der Auseinandersetzungen unserer heutigen Zeit. Eine tragfhige Lsung fr die drngenden Fragen nach dem Sinn der menschlichen Existenz, nach den Mastben des Handelns und nach den Perspektiven einer weiterreichenden Hoffnung ist nur in der erneuerten Verbindung des wissenschaftlichen Denkens mit der wahrheitssuchenden Glaubenskraft des Menschen mglich. Das Ringen um einen Humanismus, auf den die Entwicklung des dritten Jahrtausend gegrndet werden kann, wird nur zum Erfolg fhren, wenn in ihm die wissenschaftliche Erkenntnis wieder in lebendige Beziehung tritt mit der Wahrheit, die dem Menschen als Geschenk Gottes offenbart ist. Die Vernunft des Menschen ist ein groartiges Instrument fr die Erkenntnis und Gestaltung der Welt. Sie bedarf aber, um die ganze Flle der menschlichen Mglichkeiten zur Verwirklichung zu bringen, einer ffnung fr das Wort der ewigen Wahrheit, das in Christus Mensch geworden ist. Eingangs sagte ich, unser Treffen heute solle ein Zeichen der Gesprchsbereitschaft zwischen Wissenschaft und Kirche sein. Ist nicht bei diesen berlegungen deutlich geworden, wie dringend dieser Dialog ist? Beide Seiten sollten ihn nchtern, hrend, bestndig fortsetzen. Wir brauchen einander.
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In diesem Dom werden seit Jahrhunderten die Gebeine der Weisen bewahrt und verehrt, die am Beginn des neuen Zeitalters, das mit der Menschwerdung Gottes angebrochen ist, sich aufmachten, um dem wirklichen Herrn der Welt zu huldigen. Diese Mnner, in denen sich das Wissen ihrer Zeit vereinigte, werden so zum Leitbild fr den wahrheitssuchenden Menschen berhaupt. Der Mensch, der auf diese Wahrheit zugeht, erleidet keine Einbue seiner Freiheit, sondern wird in der vertrauensvollen Hingabe an den Geist, der uns durch das Erlsungswerk Jesu Christi zugesagt ist, zur vollen Freiheit und zu einer wirklich humanen Existenzerfllung gefhrt. Die Wissenschaftler und Studenten und Sie alle aber, die Sie heute hier zusammengekommen sind, rufe ich auf und bitte Sie, in Ihrem Streben nach wissenschaftlicher Erkenntnis das letzte Ziel Ihrer Arbeit und Ihres ganzen Lebens stndig vor Augen zu haben. Dazu empfehle ich Ihnen besonders die Tugenden der Tapferkeit, die in einer zweifelnden, der Wahrheit entfremdeten und sinnbedrftigen Welt die Wissenschaft verteidigt, und der Demut, mit der wir die Endlichkeit der Vernunft vor der sie bersteigenden Wahrheit anerkennen. Es sind genau die Tugenden Alberts des Groen.
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Ad Exc.mum Virum Carolum Carstens, Rei publicae Foederatae Germaniae Praesidem, una cum civilibus Auctoritatibus in oppido Brhl Summum Pontificem humanissime excipientem, habita: necessariam pacificamque compositionem ex Europae unitate praesens Germaniae divisio inveniet.*
Sehr verehrter Herr Bundesprsident, sehr geehrter Herr Bundestagsprsident, sehr geehrter Herr Bundeskanzler, verehrte Mitbrder im Bischof'samt, sehr geehrte Damen und Herren! 1. Es ist mir eine groe Freude, whrend meines Besuches in der Bundesrepublik Deutschland mit Ihnen, den hchsten und mageblichen Vertretern des politischen, kulturellen, wirtschaftlichen und kirchlichen Lebens dieses Staates zusammentreffen zu knnen. In Ihnen gre
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ich zugleich alle, die in diesem Land fr das Wohl und Geschick des ganzen Volkes Verantwortung tragen. Aufrichtig danke ich dem Herrn Bundesprsidenten fr den freundlichen Willkommensgru und Ihnen allen, da sie mich durch Ihre Anwesenheit beehren. Ihre geschtzte Aufmerksamkeit gilt gewi weniger meiner Eigenschaft als Souvern des uerlich recht unscheinbaren Vatikanstaates, sondern dem mir anvertrauten religisen Sendungsauftrag als oberster Hirte der katholischen Kirche. Dieser allein veranlat mich, im Geist meiner groen Vorgnger auf dem Stuhle Petri und entsprechend den neuen pastoralen Erfordernissen unserer Zeit immer wieder die Ewige Stadt fr einige Tage zu verlassen, um meinen Glaubensbrdern und -Schwestern in den verschiedenen Ortskirchen und Kontinenten einen Pastoralbesuch abzustatten. 2. Meine Begegnungen mit den hchsten staatlichen und zivilen Autoritten whrend meiner apostolischen Reisen wollen nicht nur Gesten der Hflichkeit und der Wertschtzung sein, sie sind zugleich Ausdruck der Solidaritt und Mitverantwortung, zu der die Kirche sich kraft ihrer Sendung unter Achtung der jeweiligen Zustndigkeiten zusammen mit dem Staat fr das Gemeinwohl der Brger verpflichtet wei. Obwohl das von Christus der Kirche gesetzte Ziel einer anderen, nmlich der religisen Ordnung angehrt, flieen wie das I I . Vatikanische Konzil betont aus eben dieser religisen Sendung Auftrag, Licht und Kraft, um der menschlichen Gemeinschaft zu Aufbau und Festigung nach dem gttlichen Gesetz behilflich zu sein.
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Die Geschichte Ihres Volkes und des ganzen christlichen Abendlandes ist sehr reich an leuchtenden Beispielen und kostbaren Frchten solch mitverantwortlicher und vertrauensvoller Zusammenarbeit zwischen Staat, Gesellschaft und Kirche. Beredte Zeugen dafr, wie Glaubenskraft und Weltgestaltung zusammenhngen, sind nicht nur die herrlichen Kathedralen, die altehrwrdigen Klster und Universitten mit ihren umfangreichen Bibliotheken und die vielen brigen kulturellen und sozialen Einrichtungen, sondern ebenso auch die moderne technische Zivilisation und Kultur selbst, die ohne den entscheidenden geschichtlichen, geistig-sittlichen Beitrag des Christentums von ihren Ursprngen her nicht zu verstehen ist. Sogar die neuzeitlichen areligi1
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sen und antireligisen Ideologien geben noch Zeugnis von der Existenz und dem hohen Wert dessen, was sie mit allen Mitteln zu leugnen und zu zerstren trachten. 3. Durch seinen bedeutenden geistig-religio sen, kulturellen und wissenschaftlichen Beitrag gebhrt dem deutschen Volk in der Geschichte der Kirche und in der Geistesgeschichte Europas eine besondere Anerkennung. In seiner Vergangenheit gibt es zwar wie im Leben einer jeden Nation Licht und Dunkel, Beispiele hchster menschlicher und christlicher Gre, aber auch Abgrnde, Prfungen, Geschehnisse von tiefer Tragik. Es finden sich Zeiten, in denen das Leben dieser Nation der wahren menschlichen und christlichen Tugend entsprochen hat, jedoch auch solche, die zu dieser im brgerlichen und internationalen Zusammenleben in Widerspruch standen. Stets aber hat Ihr Land es verstanden, sich sogar aus Zusammenbrchen und Erniedrigungen wie zum Beispiel denen des letzten Weltkrieges neu zu erheben und wieder zu erstarken. Politische Stabilitt, wissenschaftlich-technischer Fortschritt und der sprichwrtliche Flei der Brger haben der Bundesrepublik Deutschland whrend der letzten Jahrzehnte innerhalb ihrer Grenzen zu Wohlstand und sozialem Frieden und darber hinaus in der internationalen Vlkergemeinschaft zu hohem Ansehen und Einflu verholfen. Geblieben ist fr Ihr Volk jedoch noch immer die schmerzliche Teilung, die wie ich hoffe schlielich in einem geeinten Europa ebenfalls die ihr gebhrende friedliche Lsung finden mge. Gestatten Sie mir, sehr geehrte Damen und Herren, da ich an dieser Stelle von den Friedensbemhungen, durch die auch Ihr Land zur weltweiten Vlkerverstndigung mageblich beizutragen sucht, mit besonderer Freude die wachsende Verstndigungsbereitschaft zwischen Ihren Brgern und dem polnischen Volk hervorhebe. Hierbei gebhrt bekanntlich auch der Evangelischen Kirche Deutschlands sowie den Bischfen und Katholiken in beiden Lndern ein nicht geringes Verdienst. In allen leidvollen Beziehungen zwischen den Vlkern gilt der Grundsatz : Nicht das Aufrechnen des gegenseitig sich zugefgten und erduldeten schweren Unrechts und Leids, sondern allein der Wille zur Vershnung und die gemeinsame Suche nach neuen Wegen friedlichen Zusammenlebens knnen fr die Vlker den Weg in eine bessere Zukunft ebnen und gewhrleisten. Ebenso gereicht Ihren Verantwortlichen in Politik, Kirche und Gesellschaft zur besonderen Ehre, da sie sich der schwerwiegenden
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Verantwortung, die den wohlhabenden Lndern gegenber den Lndern der Dritten Welt obliegt, in zunehmendem Mae bewut sind und ihr durch staatliche und kirchliche Programme und Initiativen wie auch durch konkrete Hilfsaktionen von Seiten der Brger zu entsprechen suchen. Auch auf diesem Gebiet ist schon manches Lobenswerte geschehen. Wie ich mich jedoch durch meine krzlichen apostolischen Reisen in einige dieser Lnder persnlich vergewissern konnte und die zustndige Nord-Sd-Kommission in ihrem Abschlubericht mit groer Eindringlichkeit hervorgehoben hat, sind noch weit grere Anstrengungen und noch entschiedenere Manahmen auf nationaler und internationaler Ebene vorzunehmen, um dem Hunger und strukturellen Elend in den weniger privilegierten Lndern und Kontinenten noch wirksamer und erfolgversprechender zu begegnen. Wenn Entwicklung ein neuer Name fr Frieden ist, wie Papst Paul VI. in seiner Enzyklika Populorum Progression unterstrichen hat, so ist ein noch strkerer und selbstloserer gemeinsamer Einsatz fr die Belange der Vlker der Dritten Welt das vordringlichste Gebot der Stunde, um den Weltfrieden auf die Dauer zu sichern. Dazu drfte auch eine merkliche Selbstbeschrnkung der reichen Nationen kein unzumutbares Opfer sein. 4. Das viele Positive und Gute, das trotz mancher Unheilspropheten auch in der Welt von heute gerade dank der neuen technischen Errungenschaften mit einem um so greren Wirkungsradius geschieht, um die Lebensbedingungen der ganzen Menschheitsfamilie und die eines jeden einzelnen Menschen immer menschenwrdiger zu gestalten, ist uns Anla zu Freude und Dank gegenber Gott, der auch der Herr unserer Zeit ist. Die Kirche frdert und untersttzt kraft ihrer Heilssendung nach Mglichkeit, was immer zur Hebung und ganzheitlichen Entfaltung des Menschen beitragen kann, wie es ja gerade auch die vertrauensvolle partnerschaftliche Zusammenarbeit zwischen Staat und Kirche auf verschiedenen Gebieten und Ebenen in Ihrem Land deutlich veranschaulicht. Doch mu diese Feststellung des Guten und Anerkennenswerten in der modernen Gesellschaft uns zugleich auch die Mngel und Gefahren erkennen lassen, denen der heutige Mensch zunehmend ausgesetzt ist. Je heller das Licht, um so klarer treten auch die Schattenseiten und das bedrohliche Dunkel von Fehlentwicklungen in Erscheinung. Eine kritische Analyse unserer heutigen Zivilisation ergibt, wie ich im vergangenen Jahr in meiner Ansprache vor den Vereinten Nationen aus-
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gefhrt habe, da diese vor allem im letzten Jahrhundert wie nie zuvor zur Entwicklung der materiellen Gter beigetragen, aber auch iii der Theorie und mehr noch in der Praxis eine Reihe von Haltungen hervorgebracht hat, bei denen in mehr oder weniger starkem Mae die Sensibilitt fr die geistige Dimension der menschlichen Existenz abgenommen hat. Die Ursache hierfr sind gewisse Voraussetzungen, durch die der Sinn des menschlichen Lebens vorwiegend auf die vielfltigen materiellen und konomischen Bedingungen bezogen worden ist, das heit auf die Erfordernisse der Produktion, des Handels, des Konsums, der Anhufung von Reichtmern oder der Brokratisierung, mit der man die entsprechenden Prozesse zu regulieren sucht. Jeder vermeintliche Fortschritt ist nur dann wahrer Fortschritt, wenn er dem Menschen in seiner Gesamtheit dient. Diese Ganzheit des Menschen umfat zu den materiellen Werten wesensnotwendig auch die geistigen und sittlichen Werte. Deshalb drfen wir auch den menschlichen Fortschritt nicht nur am Fortschritt der Wissenschaft und Technik messen sondern gleichzeitig und mehr noch am Primat der geistigen Werte und am Fortschritt des moralischen Lebens. Es ist somit ein sehr bedauerlicher und folgenschwerer Fehler, wenn man in der modernen Gesellschaft den berechtigten Pluralismus vielfach mit Wertneutralitt verwechselt und im Namen einer falsch verstandenen Demokratie auf ethische Normen und die Verwendung der moralischen Kategorie von Gut und Bse im ffentlichen Leben zunehmend verzichten zu knnen glaubt.
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5. Diese Entwicklung, deren nachteilige Auswirkungen sich auch im innerkirchlichen Leben bemerkbar machen, verfolgt die Kirche mit wachsender Aufmerksamkeit und Sorge. Seit ihrer Grndung durch Jesus Christus, der vor Pilatus angesichts seines Todes feierlich bekannt hat, da er dazu geboren und in die Welt gekommen sei, um fr die Wahrheit Zeugnis zu geben, hat die Kirche kraft ihrer Sendung zusammen mit der Frohbotschaft von Erlsung und Heil als deren unerlliche Voraussetzung stets mit Nachdruck gerade die geistig-sittliche Dimension der menschlichen Person bekannt, gefrdert und verteidigt. Sie tut dies nicht nur aus Treue gegenber der ihr anvertrauten offenbarten Lehre, sondern auch aus tiefem Verantwortungsbewutsein fr
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den Menschen, zu dessen Dienst und geistlichem Wohl sie sich gesandt wei. Die Kirche bekennt sich zur Gottebenbildlichkeit des Menschen und damit zu seiner unantastbaren Wrde. In ihr grnden letztlich seine unveruerlichen Grundrechte wie auch die Grundwerte fr ein menschenwrdiges gesellschaftliches Zusammenleben. Die Grundwertdiskussion, die in Ihrem Land whrend der letzten Jahre so rege stattgefunden hat, unterstreicht die besondere Aktualitt und Notwendigkeit einer solchen neuen Rckbesinnung auf die tragfhigen Grundlagen unserer modernen Zivilisation und Gesellschaft. Gem dem ihr bertragenen prophetischen Amt kann die Kirche es niemals unterlassen, im Namen der Wahrheit als sittliches Vergehen oder als Snde zu bezeichnen, was offenkundig gegen die Wrde des Menschen und Gottes Gebot verstt. Sie kann insbesondere nicht schweigen, wenn so hohe Rechtsgter wie das menschliche Leben, in welcher Form und in welchem Stadium auch immer, zur Disposition gestellt zu werden drohen. Die Kirche ist gesandt, von der Wahrheit Zeugnis zu geben, und leistet dadurch einen wertvollen Beitrag zu einer menschenwrdigen Gestaltung des gesellschaftlichen und ffentlichen Lebens. Gelegen oder ungelegen erinnert sie an die hohe Wrde und Berufung des Menschen als Gottes Geschpf. Diese allen erkennbare Wrde leuchtet in voller Klarheit und Gre in Jesus Christus auf, in der Botschaft seines Lebens und in seiner Lehre. In ihm allein erfhrt das ist christliche Glaubensberzeugung der Mensch die ganze Wahrheit ber sich selbst. Der Mensch kann sich im letzten nicht ohne Christus verstehen, wie ich in meiner Predigt auf dem Siegesplatz in Warschau betont habe. Er kann weder begreifen, wer er ist, noch worin seine Wrde besteht, noch welches seine Berufung und was seine endgltige Bestimmung ist. Wenn Christen die in Christus erschlossene Wahrheit vom Menschen zur Grundlage ihres Lebenszeugnisses und gesellschaftlichen Handelns machen, dann ist dies ein Dienst an allen : die fr alle erkennbare und von allen anzuerkennende Wrde des Menschen kommt um so deutlicher und umfassender zur Geltung.
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6. Ich mchte diese meine berlegungen, sehr geehrte Damen und Herren, nicht beschlieen, ohne Sie, insbesondere diejenigen unter Ihnen, die mit mir die gleichen Glaubensberzeugungen teilen, dazu
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L'Osservatore Romano, dt. Wochenausgabe, 8. Juni 1979,
S. 5.
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aufrufen, sien der christlichen Grundlage der Geschichte Ihres Volkes und der christlich geprgten Grundverfassung Ihres heutigen Staates wieder neu bewut zu werden. Eine tiefgreifende sittliche Erneuerung der Gesellschaft kann nur von innen* von den Wurzeln her wirksam erfolgen. Nachdem die scheinbar so verheiungsvollen groen Ideologien und Messianismen des letzten Jahrhunderts klglich gescheitert sind und die Menschheit an den Rand des Abgrundes getrieben haben, ermutigt die Kirche heute um so nachdrcklicher die Vlker und alle, die fr sie Verantwortung tragen, sich nun wieder neu auf den Menschen selbst, auf seine wahre Wrde und seine unveruerlichen Grundrechte mit einem Wort : auf den Menschen in Christus zu besinnen, um von ihm her und zusammen mit ihm in hoffnungsvoller Zuversicht die Gegenwart fr eine bessere Zukunft zu gestalten. Allein daraus kann nicht nur fr die einzelnen Nationen, sondern fr Europa und die ganze Menschheit die Chance erwachsen fr ein menschenwrdiges Bestehen der am Horizont der Geschichte immer bedrohlicher heraufziehenden Gefahren und fr ein wahrhaft erflltes Leben aller Vlker und Menschen in Wahrheit, Gerechtigkeit und Frieden. Hierfr erbitte ich Ihnen, sehr geehrte Damen und Herren, und Ihrem ganzen Volk von Gott, dem Ursprung und Ende aller Geschichte, Licht und Kraft sowie seinen bleibenden Schutz und Segen.
* * * Osnabrugae, in stadio Illos-Hhe ad Christifideles in diaspora Germaniae septemtrionalis et Scandiae commorantes habita: ad firmam externamque catholicae Fidei professionem, ad audiendi sacrum praeceptum observandum, ad benevolentiam in spe unitatis erga Christianos fratres a Sede Apostolica seiunctos omnes Summus Pontifex hortatur.*
Gelobt sei Jesus Christus! Verehrte Mitbrder, liebe Brder und Schwestern im Herrn! 1. Als der Evangelist Johannes aus dem vertrauten Umgang mit seinem Meister und aus der tiefen Kenntnis des liebenden Herzens Jesu die Worte des heutigen Evangeliums geformt hat, das Abschiedsgebet des Herrn, da sah er vor sich die ersten christlichen Gemeinden : nur
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mhsam und langsam hatten sie sich gebildet, zunchst in Palstina, dann nach einer ersten Verfolgung und Flucht in Antiochien und von da aus unter dem missionarischen Elan des heiligen Paulus bis nach Kleinasien und Griechenland und sogar bis nach Rom. Aber immer noch war ihr Bestand ziemlich klein und gefhrdet; als Minderheit lebten diese Gemeinden unter der groen berzahl der Heiden im Rmischen Reich. Diese Christen will der Evangelist trsten und strken, wenn er ihnen schreibt, wie Jesus selbst gerade fr sie gebetet hat : ihnen hat Jesus den Namen Gottes geoffenbart ihnen hat er seine Herrlichkeit geschenkt in ihnen soll die Liebe sein, die zwischen Gott, dem Vater, und dem Sohn besteht so sollen sie vollkommen eins sein, wie Jesus mit dem Vater eins ist. Machtvolle Worte der Trstung und der inneren Strkung fr ein anstrengendes Leben in der Zerstreuung, in der Diaspora ! Meine Brder und Schwestern ! Euch allen bringe ich heute dieses Evangelium, diese Frohe Botschaft, dieses wirksame Gebet Jesu : es gilt euch, den Glubigen dieser altehrwrdigen Dizese, die soeben die Jubilumsfeier ihres 1200-jhrigen Bestehens festlich begangen h a t ; es gilt allen Katholiken in der Diaspora Norddeutschlands und Skandinaviens, an die ich mich heute aus dieser Stadt Osnabrck, dem Bischofssitz des nrdlichsten Bistums dieses Landes, besonders wenden mchte. Ich gre mit besonderer Freude die hier anwesenden Oberhirten aus dieser und den benachbarten Dizesen, insbesondere aus Berlin und aus Skandinavien, und ebenso die Priester und Glubigen aus jenen Diasporagebieten und -lndern. Der oberste Hirte der Kirche, die geeint lebt unter vielen Vlkern, ist zu euch gekommen, um mit euch zusammen Gott zu danken fr euren Glaubensmut und euch darin zu bestrken, auch weiterhin lebendige Zeugen unserer Erlsung in Christus zu sein. 2. Die Glaubenssituation der Katholiken in dieser weitrumigen Diaspora ist sehr unterschiedlich und schwierig. Sie ist dazu, gerade in den norddeutschen Dizesen, noch von einem besonderen geschichtlichen Umstand entscheidend mitgeprgt. Nach Kriegsende sind Hunderttausende, die ihre alte Heimat verlassen muten, darunter viele Katholiken, in groe Gebiete dieser Bistmer eingestrmt und dort sehaft geworden, die bis dahin eine fast ausschlielich evangelische Bevlkerung hatten. Neben ihrem geringen Gepck an uerer Habe
5 - A. A. S.
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brachten diese Menschen als kostbarsten Besitz vor allem ihren Glauben mit, oft nur symbolisiert im abgegriffenen Gebetbuch ihrer alten Heimat. Viele von euch, liebe Glaubensbrder, und -Schwestern, erinnern sich noch daran, wie sie damals in der Fremde eine neue Bleibe suchen muten, wie es darum ging, die notwendigsten Bedrfnisse des Lebens zu sichern, und wie zugleich Hunderte von neuen katholischen Gemeinden gegrndet werden muten. Ihr habt unter der Anleitung von tatkrftigen Priestern und Bischfen neue Kirchen gebaut und Altre errichtet. Obwohl ihr selbst Not littet und in groer Sorge um eure Familien lebtet, habt ihr euch in der neuen Heimat sogleich fr den Aufbau des kirchlichen Lebens eingesetzt und dabei manches Opfer gebracht. Dadurch habt ihr vor aller Welt bekundet, da ihr feststeht im Glauben, da ihr euch durch das auferlegte Kreuz nicht verbittern lieet, ja sogar Leid in Segen und Zwietracht in Vershnung wandeln konntet. Fr dieses Beispiel der Glaubenstreue mssen wir euch allen sehr dankbar sein. Im Rckblick auf die Entfaltung des kirchlichen Lebens in jenen schweren Jahren gedenken wir auch dankbar der vielen evangelischen Gemeinden in diesem Land, die lange Zeit ihre Kirchen auch den katholischen Christen geffnet haben und so deren Seelsorgern die Mglichkeit gaben, die zerstreute Herde wieder zu sammeln. 3. In der Tat, harte Zeiten haben bittere Wunden geschlagen; aber der Herr hat auch geheilt und geholfen. Daran zu erinnern, scheint gerade heute angemessen, da euer Land durch den Volkstrauertag der unzhligen Toten des letzten Krieges gedenkt. Derselbe Herr Jesus Christus aber, der euch gestern mit seiner trstenden Strke beigestanden hat, wendet euch auch heute und morgen die Kraft seiner Liebe zu, damit wir inmitten der Prfungen dieser Zeit glaubwrdige Zeugen seiner befreienden Botschaft bleiben. So habt ihr nach den Worten der 2. Lesung der heutigen Liturgiefeier aus dem 1. Petrusbrief sogar guten Grund, voller Freude (zu sein), obwohl ihr jetzt vielleicht kurze Zeit unter mancherlei Prfungen leiden mt. Dadurch soll sich euer Glaube bewhren, und es wird sich zeigen, da er wertvoller ist als Gold, das im Feuer geprft wurde. Die Bewhrung eures Glaubens : das ist eure Chance ! Ein innerlicher, reifer, verantwortungsbewuter Glaube : das kann euer
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1 Petr 1, 6. 7.
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Geschenk fr die ganze Kirche sein ! Und fr euch selbst knnt ihr so das Ziel eures Glaubens erreichen, euer Heil, das euch bei der Offenbarung Jesu Christi zuteil werden soll. Ihn habt ihr nicht gesehen, und dennoch liebt ihr ihn; ihr seht ihn jetzt nicht, aber ihr glaubt an ihn. Durch seine Auferstehung von den Toten habt ihr eine lebendige Hoffnung auf das unzerstrbare ... unvergngliche Erbe das fr euch im Himmel aufbewahrt ist. Gottes Macht selbst ist es, die euch in diesem Glauben bestrkt, wenn ihr so drfen wir hinzufgen das euch Mgliche tut, um euren Glauben lebendig und kraftvoll zu erhalten. Eure Lebenssituation als Christen in der Diaspora bildet dafr eine besondere Herausforderung. Die wenigsten von uns knnen sich fr ihre Glaubenspraxis heute noch einfach von einer starken glubigen Umgebung mittragen lassen. Wir mssen uns vielmehr bewut dafr entscheiden, bekennende Christen sein zu wollen, und den Mut haben, uns von unserer Umgebung, wenn ntig, zu unterscheiden. Voraussetzung fr solch ein entschiedenes christliches Lebenszeugnis ist, da wir den Glauben als eine kostbare Lebenschance wahrnehmen und ergreifen, die den Lebensdeutungen und der Lebenspraxis der Umwelt berlegen ist. Wir sollten jede Gelegenheit nutzen, um zu erfahren, wie der Glaube unser Leben bereichert, wie er in uns zuverlssige Treue im Lebenskampf bewirkt, wie er unsere Hoffnung strkt gegen den Ansturm jeder Art von Pessimismus und Verzweiflung, wie er uns an allem Extremismus vorbei zu einem berlegten Engagement fr Gerechtigkeit und Frieden in der Welt motiviert, wie er uns schlielich im Leid trsten und aufrichten kann. Aufgabe und Chance der Diasporasituation ist es also, bewuter zu erfahren, wie der Glaube hilft, voller und tiefer zu leben.
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4z. Niemand aber glaubt nur fr sich allein. Der Herr hat seine Jnger in eine Gemeinschaft berufen, in das pilgernde Gottesvolk, in die Kirche, die er wie einen lebendigen Leib mit seiner Lebenskraft durchwirkt. Dort wo mehrere Glubige zum gemeinsamen Bekennen, Feiern, Beten und Handeln zusammenkommen, will der Herr ihnen begegnen. Wo zwei oder drei in meinem Namen versammelt sind, da bin ich mitten unter ihnen. Als wollte der Herr mit diesen Worten
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V. V. V. Mt
9. 8. 3. 4. 5. 18, 20.
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bereits auf eine Diasporasituation anspielen, spricht er nicht von tausend, nicht von hundert oder zehn, sondern von zwei oder drei ! Schon hier verspricht uns der Herr seine helfende Gegenwart ! Darber hinaus bieten eure Dizesen und Pfarrgemeinden vielfltige Mglichkeiten, nicht nur einem oder zwei Mitchristen im Glauben zu begegnen, sondern ganzen Gemeinden und Gruppen. Dafr mchte ich an dieser Stelle allen Priestern und Laienhelfern von Herzen danken, die sich trotz groer Schwierigkeiten mit aufopferndem Eifer fr ein reges und fruchtbares Gemeindeleben unermdlich einsetzen. Zugleich bitte ich alle Glubigen, die sich bietenden Gelegenheiten zum Besten ihres Glaubens und ihrer Zukunft in Gott nutzen. Seid besonders treu und zuverlssig im Besuch der heiligen Messe am Sonntag oder am Samstagabend. Und dort, wo die sonntgliche Eucharistiefeier wegen der groen Entfernungen nicht erreichbar ist, wo aber doch ein Wortgottesdienst, vielleicht mit Austeilung der heiligen Kommunion, sein kann, nehmt daran teil ! Wo wir in Jesu Namen versammelt sind, da ist er mitten unter uns. 5. Vor allem aber mchte ich euch dazu ermutigen, den Kontakt zu euren evangelischen Mitchristen in aufrichtigem Glauben zu suchen und zu vertiefen. Die kumenische Bewegung der letzten Jahrzehnte hat euch hellsichtig dafr gemacht, wie sehr die evangelischen Christen in ihren Sorgen und Freuden mit euch verbunden sind und wie viel Gemeinsames ihr zusammen mit ihnen besitzt, dort wo ihr und sie den Glauben an unseren Herrn Jesus Christus ehrlich und konsequent leben. So danken wir Gott aus ganzem Herzen, da die verschiedenen kirchlichen Gemeinschaften in euren Gegenden sich nicht mehr verstndnislos gegenberstehen oder sich sogar ngstlich voreinander abriegeln. Ihr habt vielmehr schon oft die beglckende Erfahrung gemacht, da dann ein gegenseitiges Verstehen und Annehmen besonders leicht war, wenn beide Seiten ihren Glauben gut kannten, ihn freudig bejahten und die konkrete Gemeinschaft mit den eigenen Glaubensbrdern hochschtzten. Ich mchte euch ermutigen, diesen Weg weiterzugehen. Lebt euren Glauben als katholische Christen in Dankbarkeit vor Gott und eurer kirchlichen Gemeinschaft; gebt in aller Demut und ohne jede Selbstgeflligkeit ein glaubwrdiges Zeugnis von den inneren Werten eures Glaubens und ermutigt unaufdringlich und liebenswrdig auch eure evangelischen Mitchristen, ihre eigenen Glaubensberzeugungen und religisen Lebensformen auf Christus hin zu krftigen
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und zu vertiefen. Wenn wirklich alle Kirchen und Gemeinschaften auf die Flle des Herrn hinwachsen, wird uns sein Geist ganz gewi den Weg zeigen, zur vollen inneren und ueren Einheit der Kirche zu gelangen. Jesus selbst hat um die vollkommene Einheit der Seinen gebetet : Alle sollen eins sein ; wie du, Vater, in mir bist und ich in dir bin, sollen auch sie in uns sein, damit die Welt glaubt, da du mich gesandt hast. So hrten wir soeben im Evangelium. Und noch einmal, noch eindringlicher bittet Jesus seinen gttlichen Vater : Die Herrlichkeit, die du mir gegeben hast, habe ich ihnen gegeben, damit sie eins sind, wie wir eins sind, ich in ihnen und du in mir. So sollen sie vollkommen eins sein, damit die Welt erkennt, da du mich gesandt hast und die Meinen ebenso geliebt hast wie mich. Diese Bitte um Einheit soll nach dem Willen Jesu gerade auch fr alle jene Christen gelten, die sich gegenseitig im Glauben sttzen und bestrken : Ich bitte nicht nur fr sie, so betet Jesus, sondern auch fr alle, die durch ihr Wort an mich glauben. So drfen wir zuversichtlich hoffen, da alle kumenischen Gesprche, alles gemeinsame Beten und Handeln von Christen, von Christen verschiedener Konfessionen, bereits in dieses innige Gebet Jesu eingeschlossen ist : Alle sollen eins sein : wie du, Vater, in mir bist und ich in dir bin, sollen auch sie in uns sein. An dieser Einheit hngt die Glaubwrdigkeit der Botschaft von der Erlsung durch Christi Tod und Auferstehung : damit die Welt glaubt, da du mich gesandt hast. Eine Bedingung allerdings deutet der Herr im selben Gebet an : Ich * habe ihnen deinen Namen kundgetan und werde ihii kundtun, damit die Liebe, mit der du mich geliebt hast, in ihnen ist und damit ich in ihnen sei. Wir werden nur dann wirklich im Namen Jesu kumenisch beten und handeln, wenn wir die Liebe zu Christus und zueinander bewahren und zur Grundlage aller Bemhungen um eine tiefere Einheit machen.
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Meine lieben Brder und Schwestern ! Ich vertraue fest darauf, da dieses Gebet des Sohnes Gottes, unseres Herrn und Bruders, um die Einheit aller Christen einmal seine volle Frucht bringen wird. Wir wollen ihn bitten, da er an uns Wirklichkeit werden lasse, was der
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Prophet uns in der ersten Lesung heute angekndigt hat : So spricht Gott, der Herr : Ich hole euch aus den Vlkern heraus, ich sammle euch in allen Lndern und bringe euch in euer Land. Ich giee reines Wasser ber euch, damit ihr rein werdet... Ich schenke euch ein neues Herz und gebe euch einen neuen Geist... Ich lege meinen Geist in euch hinein und bewirke, da ihr nach meinen Gesetzen lebt und meine Gebote achtet und erfllt. Dann werdet ihr mein Volk sein, und ich werde euer Gott sein.
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6. Liebe Brder und Schwestern ! Ihr lebt euren Glauben gewi unter schwierigen Bedingungen. Andere Dizesen eures Landes, die besser gestellt sind, stehen euch jedoch mit vielfltigen Hilfen solidarisch zur Seite, so vor allem durch die sehr verdiente und erprobte Einrichtung des Bonifatiuswerkes. Ihr wiederum beteiligt euch am Ansgarwerk, mit dem ihr den skandinavischen Dizesen brderlichen Halt und Beistand gewhrt. Im Reiche Gottes verliert derjenige ja nichts, der zu teilen versteht ; im Gegenteil, er wird erst dann zu einem wahren Jnger Christi, der selbst fr uns arm wurde, um uns alle reich zu machen. Christsein in der Diaspora mu getragen sein vom Bewutsein, zu einer groen Gemeinschaft von Menschen, zum Volk Gottes aus allen Vlkern dieser Erde, zu gehren. Auch in der Zerstreuung seid ihr zusammen mit euren Priestern und Bischfen auf vielfltige Weise mit der Kirche eures ganzen Landes und mit der Weltkirche verbunden. Darum sehe ich es als sehr glcklich an, da ich als Bischof von Rom heute, am zweiten Tag meines Besuches in Deutschland, gerade in dieser Bischofsstadt mit ihren Verbindungen bis in den hohen Norden Europas, in eurer Mitte sein kann und mit euch die heilige Eucharistie feiere. Eucharistie bedeutet Danksagung der glubigen Gemeinde an den Herrn in der Gemeinschaft mit der ganzen Kirche, wie wir im ersten Mekanon beten. Wir wollen heute gemeinsam mit allen Glubigen Gott besonders fr die Gnaden danken, durch die er euren Glauben und eure Liebe zur Kirche auch unter schwierigen Umstnden und in Zeiten schwerer Prfungen bewahrt und gestrkt hat. Die Mefeier selbst ist der nie versiegende Kraftquell fr das religise Leben und
13
12
13
Ez 36, 24-28. Vgl. 2 Kor 8, 9.
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die Glaubensbewhrung eines jeden Christen. Sie erhlt und nhrt unsere Gemeinschaft mit Christus durch die lebendige Gemeinschaft mit seinem Mystischen Leib, der die Kirche ist. Wenn uns gleich in der heiligen Kommunion das Brot des Herrn gebrochen und sein Leib gereicht wird, leben und verwirklichen wir deutlich und greifbar diese innerste Einheit des Leibes Christi, die Gemeinschaft aller Glubigen. Werdet euch heute in froher Dankbarkeit dieser tiefen inneren Einheit der Kirche ber alle menschlichen Grenzen und Schranken hinweg wieder neu bewut! Tragt dieses Bewutsein wie einen kostbaren Schatz in eure Gemeinden, in eure Nachbarschaft, in eure Familien ! Denn ihr seid als Glubige niemals nur wenige, niemals allein, sondern stets vereint mit den Vielen, die ber die weite Welt hin mit euch in Glaube und Hoffnung dem Herrn Jesus Christus nachfolgen und seine erlsende Liebe bezeugen. Er ist die Kraft unseres Glaubens und der Grund unserer Zuversicht er segne euch und eure Familien und fhre euren Pilgerweg als katholische Christen einmal an sein ewiges Ziel, in die endgltige Heimholung aller Glubigen aus der Zerstreuung dieser Zeit in sein ewiges Reich. Amen.
# *
Mogontiaci ad reverendos Viros adscitos in consilium Ecclesiae Evangelicae Germaniae habita: communis fides in D.N. Iesum Christum ad dissensiones vincendas atque ad unitatis testimonium dandum impellit.*
Sehr geehrter Herr Ratsvorsitzender, verehrte Mitglieder des Rates der Evangelischen Kirche in Deutschland, liebe Mitchristen! Gnade sei mit euch und Friede von Gott, unserem Vater, und dem Herrn Jesus Christus I. Mit diesen Worten des Vlkerapostels gre ich Sie und alle, die Sie vertreten. Von Herzen danke ich allen, die diese Begegnung im Lande, in dem die Reformation ihren Anfang nahm, ermglicht haben. Besonderen Dank schulde ich Ihnen, Herr Ratsvorsitzender, fr Ihr hilfreiches Wort, das uns die Dimension dieser Stunde und noch mehr die unserer christlichen Sendung verge1
* Die 17 m. Novembris a. 1980. Rom 1, 7.

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genwrtigt hat. Im Wissen um diese Gegebenheiten drfen wir wie einst Paulus hoffen, da wir miteinander Zuspruch empfangen. Unser Zusammensein in dieser Morgenstunde ist fr mich ein tiefgrndiges Symbol, so da ich mit den Worten eines alten Hymnus sprechen mchte : Das Morgenrot steigt hher schon, wie Morgenrot geh' Er uns auf ; in seinem Yater ganz der Sohn und ganz der Vater in dem Wort. Da Christus in unserer Mitte und in diesem Lande als das Licht des Lebens und der Wahrheit leuchten mge, ist unser gemeinsamer Wunsch. Ich erinnere mich in dieser Stunde daran, da Martin Luther 1510/11 als Pilger, aber auch als Suchender und Fragender zu den Grbern der Apostelfrsten in Rom kam. Heute komme ich zu Ihnen, zu geistlichen Erben Martin Luthers ; ich komme als Pilger. Ich komme, um mit dieser Begegnung in einer gewandelten Welt ein Zeichen der Verbundenheit in den zentralen Geheimnissen unseres Glaubens zu setzen* Vieles drngt sich bei unserer brderlichen Begegnung auf, viel mehr als wir in der knappen Zeit und mit unseren begrenzten Krften zu sagen vermgen. Lassen Sie mich zu Beginn unseres Gesprches vorab zum Ausdruck bringen, was mich besonders bewegt. Ich tue es im Anschlu an das Zeugnis des Rmerbriefes, jener Schrift, die fr Martin Luther schlechterdings entscheidend war. Diese Epistel ist das rechte Hauptstck des Neuen Testaments und das allerlauterste Evangelium^ schreibt er 1522. In der Schule des Vlkerapostels kann uns bewut werden, da wir alle der Umkehr bedrfen. Es gibt kein christliches Leben ohne Bue. Es gibt keinen echten kmenismus ohne innere Bekehrung. Wir wollen uns nicht gegenseitig richten. Wir wollen aber einander unsere Schuld eingestehen. Auch hinsichtlich der Gnade der Einheit gilt : Alle haben gesndigt. Das mssen wir in allem Ernst sehen und sagen und unsere Konsequenzen daraus ziehen. Wichtiger ist, da wir immer tiefer erkennen, welche Konsequenzen der Herr aus dem menschlichen Versagen zieht. Paulus bringt das auf den Nenner : Wo die
3 4 5 6
Rom 1, 12. Laudes, Montag der 2. Woche im Jahreskreis. kumenismusdekret, Nr. 7. Rom 14, 3. Rom 3, 23.
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Snde mchtig wurde, ist die Gnade bergro geworden. Gott hrt nicht auf, sich aller zu erbarmen. Er schenkt seinen Sohn, er schenkt sich, er schenkt Verzeihung, Rechtfertigung, Gnade, ewiges Leben. Miteinander drfen wir dies bekennen. Sie wissen, da Jahrzehnte meines Lebens von Erfahrungen mit den Herausforderungen des Christentums durch Atheismus und Unglauben geprgt worden sind. Um so deutlicher steht mir vor Augen, was unser gemeinsames Bekenntnis zu Jesus Christus, seinem Wort und Werk in dieser Welt bedeutet und wie wir durch das Gebot der Stunde zur berwindung unserer noch kirchentrennenden Unterschiede und zum Zeugnis von unserer wachsenden Einheit gedrngt werden.
8
Jesus Christus ist unser aller Heil. Er ist der eine Mittler. Ihn hat Gott dazu bestimmt, Shne zu leisten mit seinem Blut, Shne, wirksam durch Glauben. Durch ihn haben wir Frieden mit Gott und untereinander. Kraft des Heiligen Geistes werden wir seine Geschwister, wahrhaft und wesentlich Kinder Gottes. Sind wir aber Kinder, dann auch Erben; wir sind Erben Gottes und sind Miterberi Christi. Da wir dieses miteinander glauben und bekennen, ist bei der Besinnung auf die Confessio Augustana und in zahlreichen Kontakten neu bewut geworden. Die deutschen Bischfe haben in ihrem Hirtenwort Dein Reich komme (20.1.1980) davon Zeugnis gegeben. Sie haben den katholischen Glubigen gesagt: Freuen wir uns, da wir nicht nur einen Teilkonsens in einigen Wahrheiten entdecken knnen, sondern eine bereinstimmung in zentralen Grundwahrheiten. Das lt uns die Einheit auch in den Bereichen unseres Glaubens und Lebens erhoffen, in denen wir bis zur Stunde noch getrennt sind.
9 10 11
Alle Dankbarkeit fr das uns Verbleibende und uns Verbindende darf uns nicht blind machen fr das, was immer noch trennend zwischen uns steht. Wir mssen es mglichst miteinander ins Auge fassen, nicht um Grben zu vertiefen, sondern um sie zu berbrcken. Wir drfen es nicht bei der Feststellung belassen : Also sind und bleiben wir ewiglich geschieden und wider einander. Miteinander sind wir geru^ f en, im Dialog der Wahrheit und der Liebe die volle Einheit im Glauben
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Rom Rom Rom Rom Rom
5, 20. 11, 32. 3, 25. 5, 1. 8, 17.
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anzustreben. Erst die volle Einheit gibt uns die Mglichkeit, uns eines Sinnes und eines Glaubens an dem einen Tisch des Herrn zu versammeln. Um was es bei diesem Bemhen vor allem geht, knnen wir uns von Luthers Rmerbrief Vorlesungen 1516/1517 sagen lassen. Er lehrt, da der Glaube an Christum, durch den wir gerechtfertigt werden, nicht allein darinnen besteht, da man an Christus oder genauer an die Person Christi, sondern an das glaubt, was Christi ist((. Wir mssen an ihn glauben und an das, was sein ist. Auf die Frage : Was ist denn dies? verweist Luther auf die Kirche und ihre authentische Verkndigung. Wenn es bei den Dingen, die zwischen uns stehen, lediglich um die von Menschen eingesetzten kirchlichen Ordnungen ginge, knnten, mten die Schwierigkeiten alsbald ausgerumt sein. Nach katholischer berzeugung betrifft der Dissens das, was Christi ist, was sein ist ; seine Kirche .und ihre Sendung, ihre Botschaft und ihre Sakramente sowie die mter, die in den Dienst von Wort und Sakrament gestellt sind. Der seit dem Konzil gefhrte Dialog hat uns diesbezglich ein gutes Stck weitergefhrt. Gerade in Deutschland ist mancher wichtige Schritt getan worden. Das kann uns zuversichtlich machen angesichts der noch unbewltigten Probleme.
12
Wir mssen im Gesprch und Kontakt bleiben. Die Fragen, die wir miteinander anzusprechen haben, fordern ihrer Natur nach noch eine umfassendere Behandlung, als sie hier und heute mglich ist. Ich hoffe, da wir gemeinsame Wege finden, unser Gesprch fortzusetzen. Gewi werden die deutschen Bischfe und die Mitarbeiter des Sekretariates fr die Einheit der Christen dabei mithelfen. Wir drfen nichts unversucht lassen. Wir mssen tun, was eint. Wir schulden es Gott und der Welt. Lat uns nach dem streben, was dem Frieden und dem Aufbau dient !. Jeder von uns mu sich mit Paulus sagen: Weh mir, wenn ich das Evangelium nicht verknde. Wir sind gerufen, Zeugen des Evangeliums, Zeugen Christi zu sein. Seiner Botschaft entspricht, da wir gemeinsam Zeugnis geben. Lassen Sie mich wiederholen, was ich am 25. Juni dieses Jahres anllich des Confessio-Augustana-Jubilums gesagt habe : Der Wille Christi und die Zeichen der Zeit drngen uns zu einem gemeinsamen Zeugnis in wachsender Flle der Wahrheit und Liebe.
13 14
12
13
14
Vgl. CA VIII. Rom 14, 19. 1 Kor 9, 16.
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Gro und schwer sind die Aufgaben, die vor uns liegen. Wren wir allein auf unsere Kraft angewiesen, mten wir verzweifeln. Gott sei Dank hilft der Geist unserer Schwachheit auf. Im Vertrauen auf ihn knnen wir unser Gesprch fortsetzen, knnen wir die Taten angehen, die von uns gefordert sind. Lassen Sie uns mit dem wichtigsten Gesprch, mit der notwendigsten Tat beginnen, lassen Sie uns beten ! Angesichts der unfabaren Gnade Gottes beten wir mit dem Vlkerapostel : O Tiefe des Reichtums, der Weisheit und der Erkenntnis Gottes! Wie unergrndlich sind seine Entscheidungen, wie unerforschlich seine Wege ! Denn wer hat die Gedanken des Herrn erkannt? Oder wer ist sein Ratgeber gewesen? Wer hat ihm etwas gegeben, so da Gott ihm etwas zurckgeben mte? Denn aus ihm und durch ihn und auf ihn hin ist die ganze Schpfung. Ihm sei Ehre in Ewigkeit ! Amen.
15 16
* # *
Mogontiaci ad Christianos fratres a Sede Apostolica seiunctos habita.*
Verehrte Schwestern und Brder in Christus! Seht doch, wie gut und schn es ist, wenn Brder miteinander in Eintracht wohnen. Knnen wir in dieser Stunde nicht alle die Wahrheit dieses Psalmwortes neu erfahren? Wir haben uns zusammengefunden als Brder im Herrn. Bruderschaft ist fr uns kein leeres Wort und kein flchtiger Traum ; sie ist beglckende Wirklichkeit hier und heute und berall, wo Christen ihrem Herrn gehorchen und nachfolgen. Die Gnade Gottes verbindet uns mit ihm und untereinander. Mit dem I I . Vatikanischen Konzil drfen wir die Zuversicht haben, da diese brderliche Verbindung zwischen allen Christen es ist, die schlielich nach dem gndigen Willen Gottes zur vollen und vollkommenen Einheit fhrt. Wir alle sind dazu bestimmt, uns in der einen Familia Dei zusammenzufinden ; wir sind gerufen, dem Heil und der Erneuerung aller Kreatur zu dienen, damit alles in Christus zusammen1 2
15
16
Rom 8, 26. Rom 11, 33-36.
* Die 17 m. Novembris a. 1980. Ps 133, 1. Unitatis Redintegratio, Nr. 5.

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gefat werde und in ihm die Menschen eine einzige Familie und ein einziges Gottesvolk finden. Alle Freude ber unsere Begegnung, ber unsere Berufung und Sendung darf uns nicht vergessen lassen, wie wenig wir der Gnade Gottes entsprochen haben und entsprechen. Trotz unserer tiefen Verbundenheit sind wir faktisch in vielem getrennt. Unser Zusammensein in Ihrem deutschen Vaterland konfrontiert uns mit dem Geschehen der Reformation. Wir mssen an das denken, was ihr vorausging und was seither geschehen ist. Weichen wir den Fakten nicht aus, dann wird uns bewut, da menschliches Verschulden zu der unheilvollen Trennung der Christen gefhrt hat und da unser Versagen immer wieder Schritte zur Einheit behindert, die mglich und ntig sind. Nachdrcklich mache ich mir zu eigen, was mein Vorgnger Hadrian VI. 1523 auf dem Reichstag zu Nrnberg bekannt hat : Gewi ist die Hand des Herrn nicht verkrzt, da er uns nicht retten konnte, aber die Snde scheidet uns von ihm ... Wir alle, Prlaten und Geistliche, sind vom Weg des Rechtes abgewichen, und es gab lange keinen einzigen, der Gutes tat. Deshalb mssen wir alle Gott die Ehre geben und uns vor ihm demtigen. Ein jeder von uns soll betrachten, weshalb er gefallen, und sich lieber selbst richten, als da er von Gott am Tage seines Zorns gerichtet werde. Mit dem letzten deutschen, beziehungsweise niederlndischen Papst sage ich : Die Krankheit ist tief eingewurzelt und vielgestaltig ; es mu daher Schritt fr Schritt vorgegangen und zuerst den schwersten und gefhrlichsten beln durch rechte Arzneien begegnet werden, um nicht durch eine bereilte Reform alle Dinge noch mehr zu verwirren. Heute wie damals ist die Erneuerung des christlichen Lebens der erste und wichtigste Schritt zur Einheit. Es gibt keinen echten kumenismus ohne innere Bekehrung.
3 4 5
Beim Bemhen um Erneuerung und Vereinigung kann vieles von dem helfen, was in Ihrem Vaterland in kumenischer Hinsicht geschehen ist. Dazu zhlen das Zusammenfinden der Getrennten in den Jahren gemeinsam erlittener Not und Bedrngnis, das Martyrium jener, die ihr Leben fr die Einheit in Christus geopfert haben, die jahrzehntelange, weithin gemeinsame wissenschaftliche Bemhung um
3
Ad Gentes, Nr. 1. Ps 14, 3. Unitatis Redintegratio,
Nr.
7.
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- die christliche Einheit, die gemeinsam erarbeitete Einheitsbersetzung der Heiligen Schrift, die regelmigen offiziellen Kontakte miteinander, die immer wieder unternommenen Anstrengungen, sich gemeinsam den Herausforderungen unserer Zeit zu stellen, die von kumenischem Geist getragene Besinnung auf Intention und Zeugnis der Confessio Augustana und die Feier ihres 450-jhrigen Jubilums, der Zusammenschlu in der Arbeitsgemeinschaft christlicher Kirchen zu gemeinsamem Zeugnis und Dienst. Von Herzen sei Gott fr dies alles gedankt ! Er verleihe allen Kraft und Mut, nicht nachzulassen im vielfltigen Bemhen um die volle Einheit ! Er gebe, da die gute Saat aufgeht und reiche Frucht bringt ! Gewi wird Entscheidendes davon abhngen, da wir uns immer mehr zu gemeinsamem Zeugnis und Dienst zusammenschlieen. Die Einheit der Kirche gehrt unabdingbar zu ihrem Wesen. Sie ist kein Selbstzweck. Der Herr gibt sie, damit die Welt glaubt. Lassen wir nichts unversucht, um miteinander zu bezeugen, was uns in Jesus Christus gegeben ist. Er ist der eine Mittler zwischen Gott und den Menschen. In keinem anderen ist das Heil zu finden. Alle Schritte zur Mitte verpflichten und strken uns zugleich, die notwendigen Schritte hin zu allen unseren Schwestern und Brdern zu wagen. Wie die Liebe des Herrn kennt auch der rechte Dienst in seiner Nachfolge keine Schranken. Er betrifft alle Dimensionen der menschlichen Existenz und alle Bereiche unserer Zeit. Setzen wir uns miteinander ein fr die Aufgabe, der menschlichen Person zu ihrer wahren Wrde zu verhelfen, fr die Frderung des Friedens, fr die Anwendung des Evangeliums auf die sozialen Fragen, fr die Pflege der Wissenschaft und Kunst aus christlichem Geiste, wie auch fr die Bereitstellung von Heilmitteln aller Art gegen die Nte unserer Zeit, wie gegen Hunger und Katastrophen, gegen Analphabetismus und die Armut, gegen die Wohnungsnot und die ungerechte Verteilung der Gter.
6 7 8 9 10
Indem ich an diese Aufforderung des kumenismusdekrets erinnere, mchte ich zugleich auf seine letzten Worte verweisen. Im Wissen, da die Wiedervershnung aller Christen in der Einheit der einen und einzigen Kirche Christi die menschlichen Krfte und Fhigkeiten ber6
10
1 der AOK-Satzung. Joh 17, 21. 1 Tim 2, 5. Apg 4, 12. unitatis Redintegratio, Nr.
12.
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steigt, hat das Konzil seine Hoffnung gnzlich auf das Gebet Christi fr die Kirche (gesetzt), auf die Liebe des Vaters zu uns und auf die Kraft des Heiligen Geistes. 'Die Hoffnung aber wird nicht zuschanden : Denn die Liebe Gottes ist ausgegossen in unseren Herzen durch den Heiligen Geist, der uns geschenkt ist* (Rom 5, 5). Lat uns beten : Herr, gib uns die Kraft der Hoffnung, das Feuer der Liebe, das Licht des Glaubens ! - Lat uns gemeinsam beten, wie der Herr uns zu beten gelehrt hat :
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Vater unser im Himmel, geheiligt werde dein Name. Dein Reich komme. Dein Wille geschehe, wie im Himmel so auf Erden. Unser tgliches Brot gib uns heute. Und vergib uns unsere Schuld, wie auch wir vergeben unsern Schuldigern. Und fhre uns nicht in Versuchung, sondern erlse uns von dem Bsen. Denn dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit. Amen.
* #
Mogontiaci ad Iudaeos habita: Veteris Testament haereditas ad pacem et iustitiam fovendas trahit.*
Schalom! Geehrte Herren, liebe Brder! Ich danke Ihnen fr die freundlichen Begrung. Diese Begegnung war mir ein dieser apostolischen Reise, und ich danke Wunsch eingegangen sind. Mge Gottes stehen ! und aufrichtigen Worte der Herzensanliegen im Rahmen Ihnen, da Sie auf meinen Segen ber dieser Stunde
1. Wenn sich die Christen als Brder aller Menschen verstehen und sich auch danach verhalten sollen, um wieviel mehr gilt dann diese
11
Unitatis
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Nr.
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heilige Verpflichtung, wenn sie Angehrigen des jdischen Volkes gegenberstehen ! In der Erklrung ber das Verhltnis der Kirche zum Judentum vom April dieses Jahres haben die Bischfe der Bundesrepublik Deutschland den Satz an den Anfang gestellt : Wer Jesus Christus begegnet, begegnet dem Judentum. Dieses Wort mchte auch ich mir zu eigen machen. Der Glaube der Kirche an Jesus Christus, den Sohn Davids und den Sohn Abrahams, enthlt in der Tat, was die Bischfe in jener Erklrung das geistliche Erbe Israels fr die Kirche nennen (Abschnitt II), ein lebendiges Erbe, das von uns katholischen Christen in seiner Tiefe und seinem Reichtum verstanden und bewahrt werden will.
1
2. Die konkreten brderlichen Beziehungen zwischen Juden und Katholiken in Deutschland bekommen einen ganz besonderen Wert vor dem dunklen Hintergrund der Verfolgung und versuchten Ausrottung des Judentums in diesem Lande. Die unschuldigen Opfer in Deutschland und anderswo, die zerstrten oder versprengten Familien, die fr immer vernichteten Kulturwerte und Kunstschtze sind ein tragischer Beweis dafr, wohin Diskriminierung und Verachtung der Menschenwrde fhren knnen, vor allem wenn sie beseelt sind von perversen Theorien ber eine angebliche Verschiedenwertigkeit der Rassen oder ber die Aufteilung der Menschen in wertvolle und lebenswerte gegenber den wertlosen und lebensunwerten. Vor Gott sind alle Menschen gleich wertvoll und wichtig. In diesem Geist haben sich auch Christen whrend der Verfolgung, oft unter Lebensgefahr, eingesetzt, die Leiden ihrer jdischen Brder zu verhindern oder zu lindern. Ihnen mchte ich in dieser Stunde Anerkennung und Dank aussprechen. Ebenso jenen, die als Christen in der Bejahung ihrer Zugehrigkeit zum Volk der Juden den Leidensweg ihrer Brder und Schwestern bis zum Ende mitgegangen sind wie die groe Edith Stein, mit ihrem Klosternamen Theresia Benedikta vom Kreuz, deren Andenken zu Recht in hohen Ehren gehalten wird. Erwhnen mchte ich ferner auch Franz Rosenzweig und Martin Buber, die durch ihren schpferischen Umgang mit der jdischen und der deutschen Sprache eine bewundernswerte Brcke fr eine vertiefte Begegnung beider Kulturbereiche geschaffen haben. Sie heben selbst in Ihrem Gruwort hervor, da bei den vielfachen
1
Vgl. Mt 1, 1.
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Bemhungen, in diesem Land ein neues Zusammenleben mit den jdischen Mitbrgern aufzubauen, die Katholiken und die Kirche einen entscheidenden Beitrag geleistet haben. Diese Anerkennung und die dazu notwendige Mitwirkung Ihrerseits erfllt mich mit Freude. Meinerseits mchte ich auch Ihren diesbezglichen Initiativen dankbare Bewunderung aussprechen bis hin zur jngsten Grndung Ihrer Hochschule in Heidelberg. 3. Tiefe und Reichtum unseres gemeinsamen Erbes erschlieen sich uns besonders in wohlwollendem Dialog und vertrauensvoller Zusammenarbeit. Ich freue mich, da dies alles hierzulande bewut und zielstrebig gepflegt wird. Viele ffentliche und private Initiativen im pastoralen, akademischen und sozialen Bereich dienen diesem Anliegen, auch bei ganz feierlichen Anlssen wie neulich beim Katholikentag in Berlin. Ein ermutigendes Zeichen war auch die Tagung des Internationalen Verbindungskomitees zwischen der rmisch-katholischen Kirche und dem Judentum im vergangenen J a h r in Regensburg. Dabei geht es nicht nur um die Berichtigung einer falschen religisen Sicht des Judenvolkes, welche die Verkennungen und Verfolgungen im Lauf der Geschichte zum Teil mitverursachte, sondern vor allem um den Dialog zwischen den zwei Religionen, die mit dem Islam der Welt den Glauben an den einen, unaussprechlichen, uns ansprechenden Gott schenken durften und stellvertretend fr die ganze Welt ihm dienen wollen. Die erste Dimension dieses Dialoges, nmlich die Begegnung zwischen dem Gottesvolk des von Gott nie gekndigten Alten Bundes und dem des Neuen Bundes, ist zugleich ein Dialog innerhalb unserer Kirche, gleichsam zwischen dem ersten und zweiten Teil ihrer Bibel. Hierzu sagen die Richtlinien fr die Durchfhrung der Konzilserklrung Nostra aetate : Man mu bemht sein, besser zu verstehen, was im Alten Testament von eigenem und bleibendem Wert i s t d a dies durch die sptere Interpretation im Licht des Neuen Testamentes, die ihm seinen vollen Sinn gibt, nicht entwertet wird, so da sich vielmehr eine gegenseitige Beleuchtung und Ausdeutung ergibt (IL). Eine zweite Dimension unseres Dialoges die eigentliche und zentrale ist die Begegnung zwischen den heutigen christlichen Kirchen und dem heutigen Volk des mit Mose geschlossenen Bundes. Hierbei kommt es darauf an, da die Christen so die nachkonziliaren Richt2
2
Vgl. Rom 11, 29.
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linien danach, streben, die grundlegenden Komponenten der religisen Tradition des Judentums besser zu verstehen, und da sie lernen, welche Grundzge fr die gelebte religise Wirklichkeit der Juden nach deren eigenem Verstndnis wesentlich sind (Einleitung). Der Weg zu diesem gegenseitigen Kennenlernen ist der Dialog. Ich danke Ihnen, verehrte Brder, da auch Sie ihn mit jener ffnung und Weitung des Geistes, mit jenem Takt und mit jener Behutsamkeit fhren, die uns Katholiken von den erwhnten Richtlinien (I.) ans Herz gelegt werden. Eine Frucht solchen Dialoges und eine Wegweisung fr seine fruchtbare Fortsetzung ist die eingangs zitierte Erklrung der deutschen Bischfe, ber das Verhltnis der Kirche zum Judentum vom April dieses Jahres. Es ist mein dringender Wunsch, da diese Erklrung geistiges Gut aller Katholiken in Deutschland werde ! Noch eine dritte Dimension unseres Dialoges mchte ich kurz ansprechen. Die deutschen Bischfe widmen das Abschlukapitel ihrer Erklrung den Aufgaben, die wir gemeinsam haben. Juden und Christen sind als Shne Abrahams berufen, Segen fr die Welt zu sein, indem sie sich gemeinsam fr den Frieden und die Gerechtigkeit unter allen Menschen und Vlkern einsetzen, und zwar in der Flle und Tiefe, wie Gott selbst sie uns zugedacht hat, und niit der Bereitschaft zu den Opfern, die dieses hohe Ziel erfordern mag. Je mehr diese heilige Verpflichtung unsere Begegnung prgt, desto mehr gereicht sie auch uns selbst zum Segen.
3
4. Im Lichte dieser abrahamitischen Verheiung und Berufung blicke ich mit Ihnen auf das Schicksal und die Rolle Ihres Volkes unter den Vlkern. Gern bete ich mit Ihnen um die Flle des Schalom fr alle Ihre Volks- und Glaubensbrder und auch fr das Land, auf das alle Juden mit besonderer Verehrung blicken. Unser Jahrhundert durfte die erste Pilgerfahrt eines Papstes ins Heilige Land erleben. Die Worte Pauls VI. beim Betreten Jerusalems mchte ich zum Abschlu wiederholen : Erfleht mit uns in eurem Wnschen und Beten Eintracht und Frieden ber dieses einzigartige, von Gott besuchte Land ! Beten wir hier zusammen um die Gnade einer wahren und tiefen Bruderschaft zwischen allen Menschen, zwischen allen Vlkern!... Glcklich seien, die dich lieben. Ja, Friede wohne in deiner Umwallung, Gedeihen in deinen Palsten. Ich erbitte dir Frieden, ich ersehne dir Glck !.
4
3
Vgl. Gen 12, 2 f. Vgl. Ps 122, 6-9.
6 - A. A. S.
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Mchten bald alle Vlker in Jerusalem vershnt und in Abraham gesegnet sein ! ER, der Unaussprechliche, von dem uns seine Schpfung spricht; ER, der seine Menschheit nicht zum Guten zwingt und sie dennoch fhrt; ER, der sich in unserem Schicksal bekundet und verschweigt ; ER, der uns fr alle zu seinem Volk erwhlt : ER fhre uns auf seinen Wegen in seine Zukunft ! Sein Name sei gepriesen ! Amen.
# *
Fuldae, in Seminario conciliari, ad sacros Praesules habita: Ecclesia catholica post Concilium Vaticanum II una et eadem ac Ecclesia ante eundem Concilium est.*
Verehrte, liebe Mitbrder im Bisehof samt! 1. Unsere heutige denkwrdige Begegnung am Grabe des heiligen Bonifatius erfolgt vor dem Hintergrund einer reichen und groen, vom Christentum mageblich mitgeprgten Geschichte des deutschen Volkes. Von vielfltigen Krften geformt hat es im Verlauf der Jahrhunderte weit ber seine Grenzen hinaus mannigfache Impulse religiser, kultureller und politischer Art gegeben. Ich brauche hier nur an den geschichtstrchtigen ehrenvollen Namen Heiliges Rmisches Reich Deutscher Nation zu erinnern. Sieben Ppste hat euer Volk, einschlielich die heutigen Niederlande, der Kirche geschenkt, von denen die Geschichte berichtet, da sie ihren Dienst als oberste Hirten der Christenheit auch in grten ueren und inneren Wirren der Zeit gewissenhaft ausgebt haben. Ein fast allen von ihnen gemeinsames Hauptanliegen ihrer oft nur kurzen Pontifikate war die Erneuerung der Kirche. Eine besondere Erwhnung verdient das eifrige Bemhen von Papst Hadrian VI. um die Erhaltung und Wiederherstellung der Einheit der Christenheit. Manche von ihnen haben auch als Ppste ihrer deutschen Heimat und ihren frheren Dizesen einen persnlichen Besuch abgestattet. Die innere Erneuerung des religisen und kirchlichen Lebens und das kumenische Bemhen um die Annherung und Verstndigung der getrennten Christen bilden die Hauptanliegen auch meiner apostolischen Reisen in die verschiedenen Ortskirchen und Kontinente. Sie sind
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es ebenso bei meinem Pastoralbesuch in der Kirche eures Landes und bei dieser unserer heutigen Begegnung. Die geistige Erneuerung der Kirche und die Einheit der Christen sind der ausdrckliche Auftrag des II. Vatikanischen Konzils, dem Papst, Bischfe, Priester und Glubige gleichermaen verpflichtet sind. Sich diesen Aufgaben in gemeinsamer Verantwortung zu stellen, ist das vordringliche Gebot der Stunde. Sie sind die groe Herausforderung und Pflicht vor allem unserer kollegialen Verantwortung als Hirten der Kirche. Ihnen wollen auch meine folgenden berlegungen und Ausfhrungen gelten und dienen. Von der ersten Stunde meines Pontifikates an verstand ich das oberste Hirtenamt insbesondere als Dienst an der Kollegialitt der Bischfe, die vereint sind mit dem Nachfolger Petri, und ich verstand umgekehrt die collegialitas effectiva et affectiva der Bischfe als eine wichtige Hilfe fr meinen eigenen Dienst. So drngt es mich, wenn ich euer Land besuche, vor allem meine Nhe zu euch, meine communio mit euch zum Ausdruck zu bringen und sie durch mein Zeugnis zu bestrken. Dabei gehen meine Gedanken zurck in den September 1978, als ich hier, im selben Raum in Fulda, zum brderlichen Austausch zwischen den Episkopaten meines Heimatlandes Polen und eures Landes unter euch weilte. Es freut mich, dieselben Gesichter wiederzusehen, und zugleich geht mein betendes Gedenken zu jenen, die seither der Herr aus unserer Mitte zu sich gerufen hat. Schlielich mchte ich auch jene Mitbrder besonders begren, die in der Zwischenzeit in eurem Lande neu aufgenommen wurden in das Kollegium der Nachfolger der Apostel. 2. Habt Mut zum gemeinsamen Zeugnis. Wenn wir schon zu Recht jeden Menschen und in besonderer Weise jeden Christen mit "Bruder" anreden, so erhlt dieses Wort, wie ich in meinem Brief an alle bischflichen Mitbrder in der Welt zum Grndonnerstag 1979 geschrieben habe, fr uns Bischfe und unsere gegenseitigen Beziehungen doch eine ganz besondere Bedeutung : es knpft gewissermaen unmittelbar an jene brderliche Gemeinschaft an, die die Apostel um Christus einte. Ich bin froh und dankbar, da ich in eurer Konferenz bei mannigfachen Gelegenheiten schon diese Einheit mit dem Nachfolger Petri und diese Einmtigkeit miteinander erfahren habe. Ich mchte euch in dieser Haltung nachdrcklich bestrken. Und so sage ich euch : Lat euch nicht durch die oftmals
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gehrte Meinung beirren, ein hohes Ma an Einmtigkeit innerhalb einer Bischofskonferenz gehe auf Kosten der Lebendigkeit und Glaubwrdigkeit bischflichen Zeugnisses. Das Gegenteil ist der Fall. Sicher soll jeder in einer brderlichen Atmosphre sich selbst ohne Angst und Vorbehalt einbringen, sicher soll jeder mit seinem eigenen Beitrag die Einheit des Leibes aufbauen helfen, der vielerlei Glieder, vielerlei Dienste, vielerlei Gaben umfngt. Aber die Fruchtbarkeit dieser Dienste und Gaben hngt davon ab, da sie sich einfgen in das eine Leben aus dem einen Geist. 3. Seid liebend besorgt um die Einheit des Presbyteriums in jedem Bistum. Die Erwartungen und Anforderungen an die Priester sind in den letzten Jahrzehnten in einer sie belastenden Weise gewachsen. Durch die geringer werdende Priesterzahl kommen mehr Aufgaben auf sie zu. Durch die vielen beruflichen und ehrenamtlichen Dienste der Laien in der Seelsorge werden die Priester in ihrer Aufgabe geistlicher Fhrung noch mehr gefordert. In einer Gesellschaft, die von einem immer dichteren Kommunikationsnetz umspannt ist, wird fr den Priester eine immer vielseitigere geistige Auseinandersetzung notwendig. Viele Priester verzehren sich in Arbeit, werden aber einsam und verlieren die Orientierung. Um so wichtiger ist es, da die Einheit des Presbyteriums gelebt und erfahrbar wird. Sttzt alles, was die Priester bestrkt, einander zu begegnen und zu helfen, miteinander aus dem Wort und Geist des Herrn zu leben. Drei Dinge liegen mir hier besonders am Herzen : 1. Die Seminare. Sie sollen Pflanzsttten echter priesterlicher Gemeinschaft und Freundschaft sowie Ort einer klaren, tragfhigen Entscheidung frs Leben sein. 2. Die Theologie soll zum Glaubenszeugnis befhigen und zur Glaubensvertiefung fhren, so da die Priester die Fragen der Menschen, aber auch die Antworten des Evangeliums und der Kirche verstehen. 3. Die Priester sollen Hilfe erfahren, den hohen Anspruch des zlibatren Lebens und der Hingabe an Christus und die Menschen zu fllen und durch die priesterliehe Einfachheit, Armut und Verfgbarkeit zu beglaubigen. Gerade geistliche Gemeinschaft kann hier wertvolle Dienste leisten.
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4. Nehmt das Gebet des Hohenpriesters Christus, da alle eins seien, als einen drngenden Auftrag ernst, die Spaltung der Christenheit zu berwinden. Ihr lebt im Ursprungsland der Reformation. Euer kirchliches und gesellschaftliches Leben sind tief geprgt von der nun schon ber viereinhalb Jahrhunderte dauernden Kirchenspaltung. Ihr drft euch damit nicht abfinden, da die Jnger Christi vor der Welt nicht das Zeugnis der Einheit geben. Unverbrchliche Treue zur Wahrheit, hrende Offenheit fr den anderen, nchterne Geduld auf dem Weg, feinfhlige Liebe sind erforderlich. Der Kompromi zhlt nicht; nur jene Einheit trgt, die der Herr selber gestiftet hat : die Einheit in der Wahrheit und in der Liebe. Man hrte heute immer wieder sagen, die kumenische Bewegung der Kirchen aufeinanderzu stagniere, nach dem Frhling des konziliaren Aufbruches sei eine Epoche der Abkhlung angebrochen. Trotz mancher bedauerlicher Erschwernisse kann ich diesem Urteil nicht zustimmen. Die Einheit, die aus Gott kommt, ist uns geschenkt am Kreuz. Wir drfen das Kreuz nicht umgehen wollen, indem wir unter Ausklammerung der Wahrheitsfrage zu raschen Harmonisierungsversuchen im Unterscheidenden schreiten. Wir drfen aber auch nicht einander aufgeben, nicht voneinander lassen, weil das Nherkommen von uns die geduldige und leidende Liebe des Gekreuzigten abfordert. Lassen wir uns vom mhsamen Weg nicht abbringen, um entweder stehenzubleiben oder aber scheinbar krzere Wege zu whlen, die Abwege sind. kumenische Bewegung, Mhen um die Einheit darf sich nicht nur auf die aus der Reformation hervorgehenden Kirchen beschrnken auch in eurem Land ist das Gesprch und brderliche Verhltnis zu den anderen Kirchen und kirchlichen Gemeinschaften, etwa den Kirchen der Orthodoxie, von hchster Bedeutung. Dennoch ist das Gedenken an die vor 450 Jahren verffentlichte Confessio Augustana ein besonderer Anruf zum Dialog mit der reformatorisch geprgten Christenheit, die einen so groen Anteil an der Bevlkerung und Geschichte eures Landes hat. 5. Sammelt Gottes Volk, wehrt einem falschen Pluralismus, strkt die wahre communio. Vom hohen Wert der brderlichen Einheit im Kollegium der Bischfe und im Presbyterium habe ich bereits gesprochen. Diese Einheit
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soll aber die Seele sein, aus welcher auch die Einheit des ganzen Gottesvolkes in allen Gemeinden lebt. Es geht keineswegs darum, die legitime Vielfalt von Ausdrucksweisen der Spiritualitt, der Frmmigkeit, der theologischen Schulen zurckzudmmen oder einzugrenzen. Aber alles dies soll ein Ausdruck der Flle und nicht ein Ausdruck der Armut des Glaubens sein. Die Verkndigung und auch das kirchliche Leben knnen sich in eurer Gesellschaft, Gott sei es gedankt, nach auen hin frei entfalten. Und doch ist die Auseinandersetzung, in die ihr gerufen seid, anspruchsvoll. Manchmal finden sich die Menschen geistig in der Situation eines Warenhauses, in dem alle mglichen Gter angepriesen und zur Selbstbedienung angeboten sind. So mischen sich in den Lebensanschauungen vieler Menschen bei euch Elemente christlicher Tradition mit ganz anderen Auffassungen. Die uere Freiheit, das zu denken und zu sagen, was man will, wird mitunter verwechselt mit der inneren Beliebigkeit der berzeugung; an die Stelle einer klaren Orientierung tritt die Indifferenz gegenber so vielen Meinungen und Deutungen. Was aber ist insgesamt eure Aufgabe und eure Chance angesichts der gezeichneten Situation? Ich mchte euch zwei Worte zurufen. Zunchst : Verkndet das Wort in aller Eindeutigkeit, unbeirrt um Beifall oder Ablehnung ! Nicht wir befrdern letztlich Erfolg oder Mierfolg des Evangeliums, sondern Gottes Geist. Die Glubigen und die Nichtglaubenden haben ein Recht darauf, eindeutig die authentische Botschaft der Kirche zu hren. Das zweite : Verkndet das Wort mit der ganzen hingebenden, suchenden, verstehenden Liebe des Guten Hirten. Hrt auf die Fragen, welche jene stellen, die meinen, in Jesus Christus und seiner Kirche keine Antwort mehr zu finden. Glaubt fest daran, da Jesus Christus sich gleichsam mit jedem Menschen verbunden hat und da jeder Mensch sich selbst, seine echten menschlichen Werte und Fragen, in ihm wiederfinden kann. Zwei Gruppen mchte ich Eurer Hirtensorge besonders anempfehlen : Einmal sind es jene, die aus den Impulsen des I I . Vatikanischen Konzils den falschen Schlu gezogen haben, der Dialog, in den die Kirche eintritt, sei unvertrglich mit der eindeutigen Verbindlichkeit
1
1
Vgl.
Gaudium et Spes, Nr. 22; Redemptor Hominis, Nr, 13.
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kirchlicher Lehre und Norm, mit der Vollmacht des unverfgbar aufgrund der Sendung Christi der Kirche eingestifteten hierarchischen Amtes. Zeigt, da beides zusammengehrt : Treue zur unverfgbaren Sendung und Nhe zum Menschen mit seinen Erfahrungen und Fragen. Die andere Gruppe : jene, die teilweise aufgrund ungemer oder zu unbedacht gezogener Konsequenzen aus dem I I . Vatikanischen Konzil in der Kirche von heute sich nicht mehr beheimatet fhlen oder sich gar von ihr abzuspalten drohen. Hier gilt es, mit aller,Entschiedenheit, aber zugleich mit aller Behutsamkeit diesen Menschen die Erfahrung zu vermitteln, da die Kirche des I I . Vaticanum und des I. Vaticanum und des Tridentinum und der ersten Konzilien die eine und selbe Kirche ist. Die Bedeutung gediegener Glaubensvermittlung ist hier nicht zu berschtzen. Wie dankbar bin ich ber das, was sich in der sogenannten Gemeindekatechese bei euch bewhrt hat : Glubige bezeugen den Glauben, geben ihn anderen weiter ! Die gezeichnete Glaubenssituation fordert freilich insbesondere die Priester selbst heraus. Wird berall im Lauf einiger Jahre wirklich fr alle das ganze Glaubensgut, wie die Kirche es vorlegt, verkndet? Ermutigt dazu, tragt dafr Sorge. Und kmmert euch nach Krften ebenso darum, da Religionsunterricht und Katechese jenen den Weg des Glaubens und des Lebens mit der Kirche erschlieen, die in einer oft so anderen Alltagserfahrung aufwachsen. 6. Setzt euch mit aller Kraft dafr ein, da die unverbrchlichen "Mastbe und Normen christlichen Handelns ebenso eindeutig wie einladend zur Geltung im Leben der Glubigen kommen. Zwischen den Lebensgewohnheiten einer skularisierten Gesellschaft und den Forderungen des Evangeliums tut sich eine tiefe Kluft auf. Viele wollen sich am kirchlichen Leben beteiligen, finden aber keinen Zusammenhang mehr zwischen ihrer Lebenswelt und den christlichen Prinzipien. Man glaubt, die Kirche halte nur aus Starrheit an ihren Normen fest, und dies verstoe gegen jene Barmherzigkeit, die uns Jesus im Evangelium vorlebt. Die harten Forderungen Jesu, sein Wort : Gehe hin und sndige nicht mehr !(( werden bersehen. Oft zieht man sich auf das persnliche Gewissen zurck, vergit aber, da dieses Gewissen das Auge ist, welches das Licht nicht aus sich selber besitzt, sondern nur, wenn es zur authentischen Quelle des Lichtes hinblickt.
2
2
Joh 8, 11
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Ein weiteres : Angesichts aller Technisierung, Funktionalisierung und Organisation erwacht ein tiefes Mitrauen gerade in der jngeren Generation gegen Institutionen, Norm und Regelung. Man setzt die Kirche mit ihrer hierarchischen Verfassung, mit ihrer geordneten Liturgie, mit ihren Dogmen und Normen gegen den Geist Jesu ab. Aber der Geist braucht Gefe, die ihn wahren und weitergeben. Christus selbst ist Ursprung jener Sendung und Vollmacht der Kirche, in denen seine Verheiung sich erfllt : Ich bleibe bei euch alle Tage bis zum Ende der Welt. Liebe Mitbrder, haltet alle Not und Frage der Menschen in eurem Herzen gegenwrtig und verkndet gerade da hinein unbeirrt die Forderung Jesu ohne Abstriche. Tut dies, weil euch am Menschen liegt. Nur der Mensch, der zu einer ganzen und endgltigen Entscheidung fhig ist, der Mensch, bei dem Leib und Seele bereinstimmen, der Mensch, der fr sein Heil seine ganze Kraft einzusetzen bereit ist, ist gefeit gegen die heimliche Zersetzung der menschlichen Grundsubstanz. Schenkt ein besonderes Augenmerk darum der Jugend, in der so viel verheiungsvoller Aufbruch, aber auch so viel Entfremdung von der Kirche zu beobachten ist ! Wendet euch den Ehen und Familien mit besonderer Sorgfalt und Herzlichkeit zu - die Bischofssynode, die soeben in Rom zu Ende gegangen ist, darf nicht Theorie bleiben, sondern mu sich mit Leben erfllen. Die Entfremdung groer Teile der arbeitenden Bevlkerung von der Kirche, der Abstand zwischen Intellektuellen und Kirche, die Not der Frau um ihr christlich und menschlich in so vernderten Bedingungen voll angenommenes, verwirklichtes, erflltes Wesen : diese Stichworte erweitern das Feld unseres gemeinsamen Bemhens, damit die Menschen auch morgen glauben.
3
Ich bin berzeugt, da ein Aufschwung des sittlichen Bewutseins und christlichen Lebens eng, ja unlslich an eine Bedingung gebunden ist : an die Belebung der persnlichen Beichte. Setzt hier eine Prioritt eurer pastoralen Sorge ! 7. Lenkt euer besonderes Augenmerk auf die Zukunft der geistlichen Berufe und pastoralen Dienste. Nach menschlichem Ermessen wird sich bei euch die Zahl jener Priester, die fr den Dienst in der Pastoral zur Verfgung stehen,
3
Mt. 28, 20.
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binnen eines Jahrzehnts um ein gutes Drittel verringern. Ich teile von Herzen die Sorge, die euch das macht. Ich bin mit euch der berzeugung, da es gut ist, mit allen Krften den Dienst des Stndigen Diakons und auch den zumal ehrenamtlichen, aber auch berulichen Dienst der Laien fr die Aufgaben der Pastoral zu frdern. Doch der Dienst des Priesters kann nicht durch andere Dienste ersetzt werden. Eure Tradition der Seelsorge lt sich nicht einfachhin vergleichen mit den Verhltnissen in Afrika oder Lateinamerika. Und doch gibt es mir zu denken, da ich dort weithin einen greren Optimismus bei wesentlich geringeren Zahlen von zur Verfgung stehenden Seelsorgern angetroffen habe als im westlichen Europa. Ich halte es fr eine der wichtigsten Pflichten, mit dem ganzen Einsatz des Gebetes jind des geistlichen Zeugnisses alles zu tun, da der Ruf Gottes an junge Menschen, sich in ungeteiltem Dienst dem Herrn zur Verfgung zu stellen, hrbar wird, da die Voraussetzungen in der Familie, in den Gemeinden, in den Vereinigungen junger Menschen dazu wachsen. Aber eine Panik angesichts der schweren Situation verstellt uns den nchternen Blick fr das, was der Herr von uns will. Da der Sinn fr die evangelischen Rte und fr die priesterliche Ehelosigkeit weithin abnimmt, bedeutet ebenso einen geistlichen Notstand wie der Priestermangel. Sicher ist das Heil der Seelen das oberste Gesetz. Aber dieses Heil der Seelen erfordert gerade, da wir auch die Gemeinden selber aktivieren, da wir jeden Getauften und Gefirmten zum Glaubenszeugnis ermuntern, da wir die geistliche Lebendigkeit in unseren Familien, Gruppen, Gemeinden und Bewegungen frdern. Dann wird der Herr sprechen und rufen knnen und wir hren. Ich habe auf die groe Bedeutung des Presbyteriums um den Bischof hingewiesen. Knnte nicht durch ein dichteres Miteinander der Priester der geistliche Dienst wirksamer wahrgenommen werden? Ich mchte hier nochmals auf die groe Bedeutung der geistlichen Gemeinschaft von Priestern hinweisen, die den einzelnen aus berforderung und Isolierung zu befreien vermag. In dem Mae, wie ihr aus geistlicher Gesinnung einmtig und eindeutig fr das gemeinsame Zeugnis des Presbyteriums in der Ehelosigkeit und fr eine Lebensform aus dem Geist der evangelischen Rte eintretet, wird der Herr mit seinen Gnadengaben nicht sparen. 8. Tragt Sorge fr ein weltweites Herz und einen weltweiten Blick eurer Glubigen.
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Lat mich an meinen Appell zum Berliner Katholikentag anknpfen : Helft mit beim Aufbau einer weltweiten Zivilisation der Liebe ! Ich mchte zunchst auf die Dimension des Weltweiten hinweisen. Christsein und Menschsein heute mssen universal, mssen katholisch sein. Verbindet mit dem Einsatz eurer materiellen Hilfsbereitschaft auch den Einsatz eurer geistigen und geistlichen Krfte frs Ganze und seid auch bereit zu empfangen und zu lernen ! Es gibt so viel an unverbrauchter Menschlichkeit, an geistlicher Erfahrung, an aufbauendem Glaubenszeugnis in den jungen Kirchen, da unser mde werdendes Abendland davon jung und neu zu werden vermag. Wir knnen freilich nicht absehen von einer schmerzlichen Realitt. In vielen Teilen der Welt ist die Kirche verfolgt, werden viele Christen, viele Menschen an der Ausbung ihrer vollen Freiheitsrechte gehindert. Nehmt die Freiheit in eurer Gesellschaft nicht als Selbstverstndlichkeit, sondern als Verpflichtung fr andere, die diese Freiheit nicht haben ! Euer Land liegt in Europa. Mit vielen von euch durfte ich als Erzbischof von Krakau wiederholt fr eine Verlebendigung Europas, fr eine Verankerung seiner Einheit in den tragenden geistigen und geistlichen Fundamenten zusammenarbeiten. Denkt daran, da Europa nur aus jenen Wurzeln sich erneuern und einen kann, die Europa werden lieen ! Denkt schlielich daran, gerade in eurem Land : Europa umspannt nicht nur Norden und Sden, sondern auch Westen und Osten ! Ein Stck Europa, ein Stck Welt, wird immer mehr in eurem Land gegenwrtig durch die vielen Auslnder, die unter euch leben und arbeiten. Hier kommt auf euch eine kirchlich wie gesellschaftlich bedrngende Aufgabe zu. Denkt dabei an den, der fr alle gestorben ist und uns alle zu Brdern und Schwestern macht. 9. Setzt euch ein fr die Rechte des Menschen und fr die tragfhigen Fundamente des menschlichen Zusammenlebens in eurer Gesellschaft. Ihr lebt in einer Gesellschaft, in der ein hoher Grad an Schutz fr Freiheit und Menschenwrde gewhrleistet ist. Seid dafr dankbar, aber lat nicht zu, da im Namen der Freiheit eine Beliebigkeit propagiert wird, die die Unantastbarkeit des Lebens eines jeden Menschen, auch des ungeborenen, zur Disposition stellt. Stellt euch ebenso vor die Wrde und das Recht von Ehe und Familie ! Nur die Achtung unverfgbarer Grundrechte und Grundwerte garantiert jene Freiheit,
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die nicht in Selbstzersetzung mndet ! Denkt daran : So wenig Recht und Sittlichkeit dasselbe sind, so dringlich ist doch auch der rechtliche Schutz der sittlichen Grundberzeugungen. Die Kirche eures Landes hat eine Flle von Institutionen der Bildung und Erziehung, der Caritas, des sozialen Dienstes. Verteidigt die Mglichkeit, euren christlichen Beitrag zur Gestaltung der Gesellschaft zu leisten. Denkt andererseits daran : nur aus der inneren Verankerung in Jesus Christus und nicht aus einem blo ueren Mithalten mit anderen Krften der Gesellschaft erwchst ein glaubwrdiges Zeugnis. 10. Setzt gegen ein Anspruchsdenken und eine Konsumhaltung die Alternative eines Lebens aus dem Geiste Christi. Einerseits wachsen Anspruchs- und Konsumdenken, so da Haben weithin mehr gilt als Sein. Auf der anderen Seite stoen wir an die Grenze wirtschaftlichen und technischen Wachstums. Bauen wir vielleicht statt dem Fortschritt dem Untergang und Verderben des Lebens auf unserer Erde eine Strae? Das Beispiel der Christen ist gefordert, die aus der Hoffnung auf die kommenden Gter das Herz nicht an die vergnglichen hngen und so eine Zivilisation der Liebe entwickeln. Frdert daher die zum Christsein so unerlliche Bereitschaft zu Opfer und Verzicht, erkennen wir gerade auch die Bedeutung der evangelischen Rte fr die gesamte Gesellschaft !
4
11. Gott hat uns nicht einen Geist der Verzagtheit gegeben, sondern den Geist der Kraft, der Liebe und der Besonnenheit. Verehrte, liebe Brder im bischflichen Amt ! Euer Auftrag ist schwer. Damit die Apostel, deren Nachfolger wir sind, ihn erfllen konnten, hat der Herr ihnen seinen Heiligen Geist geschenkt. Diesem Geist wollen wir in uns und zwischen uns Raum geben. Seine Kennmale sind : Kraft, Besonnenheit, Liebe. Kraft, unbesorgt um Beifall oder Widerstand den Herrn selber sprechen und wirken zu lassen ; Kraft, deren innerstes Ma die Schwachheit des Kreuzes ist. Besonnenheit, die unbeirrt auf die Wahrheit Jesu Christi schaut, die aber ebenso unvoreingenommen hineinhrt in die Fragen und Sorgen des Menschen von heute. Schlielich und ber allem Liebe, die alles einsetzt, ertrgt und erhofft; Liebe, die Einheit schafft, weil sie mit Jesus Christus ans
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Vgl. Redemptor Hominis, Nr. 2 Tim 1, 7.
16.
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Kreuz geht, das Himmel und Erde vereint und alle Getrennten miteinander verbindet. Ich verspreche euch mein brderliches Mittragen eurer Lasten und erbitte von euch die unverbrchliche, immer tiefer werdende Einheit in diesem Geist. Maria, die Knigin der Apostel und Mutter der Kirche, sei mitten unter uns, damit ein neues Pfingsten sich vorbereiten kann. * * *
Ottingae, in urbis platea, ad Religiosos utriusque sexus habita.*
Liebe Brder und Schwestern im Herrn! 1. Auf der Pilgerfahrt durch euer Land kommen wir beim Hause des Herrn, bei diesem Heiligtum zusammen, um uns in besonderer Weise mit Maria, Unserer Lieben Frau, zu treffen. An dieser Begegnung nehmt vor allem ihr teil, ehrwrdige Brder und Schwestern, die ihr als Mitglieder der Orden, der Skularinstitute und anderer geistlicher Gemeinschaften unter einer besonderen Berufung steht. Ihr knnt also von euch sagen, da durch eure geweihte Ganzhingabe euer Leben mit Christus in Gott verborgen ist. Mit euch komme ich als Pilger zur Gnadenkapelle von Alttting. Und mit mir kommen Pilger aus ganz Deutschland, aus sterreich und anderen Lndern. Ich begre sie alle von ganzem Herzen. Mit euch freue ich mich ber die Gegenwart des Herrn Kardinals Joseph Ratzinger, Erzbischof von Mnchen und Freising, des Oberhirten der Dizese Passau, Bischof Antonius Hof mann, vieler Kardinle, Bischfe und Weihbischfe sowie zahlreicher Pilger Priester und Laien aus Bayern und aus den benachbarten Lndern, die sich zu dieser abendlichen Eucharistiefeier hier versammelt haben. Ein herzliches Vergelt's Gott fr euer Kommen und ein bayerisches und sterreichisches Gr Gott zum Beginn ! Seid bedankt fr das Gebet und die meist verborgenen stillen Opfer, mit denen ihr seit Wochen diese Begegnung geistlich vorbereitet habt ! Seid bedankt fr die in eurem Gru wort dem Nachfolger Petri bekundete mittragende Treue. Solch liebende Verbundenheit lt mich heute, am Kirch weihfest von St. Peter und St. Paul in Rom, bei euch wie zu Hause sein.
1
* Die 18 m. Novembris a. 1980. Kol 3, 3.

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Erlaubt mir, unseren gemeinsamen Besuch in Alttting mit dem Besuch Mariens bei Zacharias und Elisabet zu vergleichen. Ich vertraue darauf, da dieser unser Besuch reiche Frucht bringen wird, wenn wir ihn demjenigen Mariens hnlich zu machen suchen. Dabei wollen wir uns mglichst vom Licht des in dieser Liturgie gehrten Wortes Gottes leiten lassen. 2. Maria betritt das Haus ihrer Verwandten, grt Elisabet und hrt von ihr Worte des Grues. Diese Worte sind uns innig vertraut. Wir sprechen sie unzhlige Male, vor allem wenn wir die Geheimnisse des Rosenkranzes betrachten : Du bist gebenedeit unter den Frauen, und gebenedeit ist die Frucht deines Leibes. So grt die Frau des Zacharias Maria. Sie spricht damit eine erste Seligpreisung aus, deren Echo in der Geschichte der Kirche und der Menschheit, in der Geschichte der menschlichen Herzen und Gedanken widerhallt. Konnte der Mensch je Hheres erreichen? Konnte er jemals Tieferes von sich erfahren? Konnte der Mensch durch irgendwelche Errungenschaft seines Menschseins, durch Verstand, Geistesgre oder heroische Leistungen hher erhoben werden, als ihm zuteil Wurde in dieser Frucht des Leibes Mariens, in der das Ewige Wort, der wesensgleiche Sohn des Vaters, Fleisch geworden ist ! Kann die Weite des menschlichen Herzens eine grere Flle an Wahrheit und Liebe aufnehmen als jene, da Gott selber sich anschickt, dem Menschen seinen einzigen Sohn zu schenken? Der Sohn Gottes wird Mensch, empfangen durch den Heiligen Geist ! Ja wirklich, du bist mehr gesegnet als alle anderen Frauen, Maria !
2
Elisabet fgt ihrer ersten Seligpreisung eine zweite hinzu : Selig ist die, die geglaubt hat, da sich erfllt, was der Herr ihr sagen lie. Elisabet rhmt und preist den Glauben Mariens. Sie hat sich damit zutiefst in die einzigartige Gre jenes Augenblicks eingefhlt, in dem die Jungfrau aus JSTazaret die Worte der Verkndigung gehrt hatte. Denn diese Botschaft hatte alle Mae menschlichen Begreifens gesprengt, trotz der hohen Tradition des Alten Bundes. Und seht, Maria hat diese Worte nicht nur gehrt, sie nicht nur aufgenommen, sie hat ihnen die voll entsprechende Antwort gegeben : Ich bin die Magd des Herrn ; mir geschehe, wie du es gesagt
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Lk 1, 42. Lk 1, 45.
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hast. Eine solche Antwort erforderte von Maria einen bedingungslosen Glauben, einen Glauben nach dem Vorbild Abrahams und Moses, ja einen noch greren. Eben diesen Glauben Mariens preist Elisabet. 3. Meine lieben Brder und Schwestern ! Im Hinblick auf das Geheimnis der persnlichen Berufung eines jeden von euch knnen wir gewissermaen freilich unter Wahrung der Proportionen wiederholen : Selig, weil du geglaubt hast. Der Glaube Mariens ist auch in euch aufgeleuchtet, als ihr euer Fiat, euer Ja zum Ruf in die besondere Nachfolge Christi gesprochen habt. Nur im Glauben konntet ihr wie einst die Jnger am See Gennesaret die ersten Schritte der vom Herrn Berufenen tun : im Glauben habt ihr das Wort des Rufenden in euch gehrt; im Glauben habt ihr euren bisherigen Lebensraum mit all seinen Mglichkeiten verlassen, im Glauben die Nachfolge des Herrn angetreten, von nun an bereit, nur mehr aus der totalen Bindung an ihn den Sinn und die Fruchtbarkeit eures Lebens zu erwarten. Im Glauben an die Treue des Rufenden und die Kraft seines Geistes habt ihr euch in den Gelbden der Armut, der gottgeweihten Jungfrulichkeit und des Gehorsams Gott zur Verfgung gestellt ; und das nicht als Verpflichtung auf Widerruf, nicht als Kloster auf Zeit, nicht als Mitarbeit in einer Gruppe, die sich fr eine Aufgabe zusammenfindet und beliebig wieder auseinandergeht. Nein, ihr habt im Glauben ein Ja fr ganz und fr immer gesprochen, das in eurer Lebensform, bis hin zum Ordenskleid, seinen Ausdruck findet. In unserer Zeit der Bindungsangst, wo viele in ein Leben auf Probe ausweichen mchten, kommt es euch zu, Zeugnis dafr zu geben, da eine endgltige Bindung, eine das ganze Leben tragende Entscheidung auf Gott hin gewagt werden kann ; mehr noch : da sie euch frei und froh macht, wenn sie Tag fr Tag erneuert wird. Euer Ja, vor Jahren oder Jahrzehnten gegeben, mu dem Herrn immer neu bekrftigt werden. Dazu braucht es das tgliche Hineinhorchen in das Geheimnis des je greren Gottes, das tgliche Eingehen auf seine gekreuzigte und kreuzigende Liebe. Nur er kann das Geschenk der Berufung in euch lebendig erhalten. Nur er kann durch seinen Geist die immer wieder erfahrene Schwche berwinden. Auch das Ja Mariens, in einmaliger Entscheidung gesprochen, mute
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Lk 1, 38.
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von ihr immer neu eingelst werden, bis zu ihrem Aushalten unter dem Kreuz, wo sie ihren Sohn hingab und uns zur Mutter wurde. Er, der Marias Ja zur Mitwirkung an der Erlsung in Anspruch genommen hat, will auch das eure in Anspruch nehmen. Ihr habt es gesprochen ! Sprecht es tglich neu ! Dann gilt auch fr euch : Selig, weil du geglaubt hast !. 4. Der Glaube lt den Stand der Ordensleute zu einem besonderen Zeugnis des kommenden Gottesreiches werden. Christus spricht von diesem Reich im Zusammenhang mit dem Geheimnis der Auferstehung des Fleisches : Bei der Auferstehung werden sie nicht mehr heiraten. In dem Gottesdienst, den wir heute bei Unserer Lieben Frau in Alttting feiern, ist dieses Geheimnis im Brief des heiligen Paulus an die Korinther ausgesprochen : Wenn sich aber, so schreibt er, dieses Vergngliche mit dem Unvergnglichen bekleidet und dieses Sterbliche mit Unsterblichkeit, dann erfllt sich das Wort der Schrift : Verschlungen ist der Tod vom Sieg. Tod, wo ist dein Sieg? Tod, wo ist dein Stachel? Der Stachel des Todes aber ist die Snde, die Kraft der Snde ist das Gesetz. Gott aber sei Dank, der uns den Sieg geschenkt hat durch Jesus Christus, unseren Herrn.
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Diese eindrucksvollen Worte des Vlkerapostels wurden heufe zu Ehren Marias verlesen. Sie ist nmlich durch ihre Aufnahme in den Himmel zur vollen Teilhabe an der Auferstehung Christi gelangt. Dieselben Worte richtet der Apostel jedoch auch an euch, liebe Brder und Schwestern ; denn ihr habt im groen Ja eures Lebens die gottgeweihte Ehelosigkeit um des Himmelreiches willen erwhlt. Dadurch seid ihr ein sichtbares Zeichen des kommenden Gottesreiches ! Das Herz eines jeden von euch, die ihr auf irdische Vater- und Mutterschaft verzichtet habt, mge immer wieder erfllt werden vom unschtzbaren Reichtum geistlicher Vater- und Mutterschaft, derer so viele eurer Mitmenschen ganz dringend bedrfen ! Ihr liebt nicht weniger ; ihr liebt mehr ! Da ihr in einer ganz tiefen Weise zu sorgen, zu helfen, zu heilen, zu bilden, zu fhren und zu trsten versteht, das bezeugen nicht zuletzt die vielen, oft ergreifenden Briefe, in denen der Papst angefleht wird, es doch nicht zuzulassen, da Schwestern, Patres oder Brder von einem Kindergarten, einer Schule, von einem Alten7
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Mt 22, 30. 1 Kor 15, 54-57. Mt. 19, 12.
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heim oder Krankenhaus, von einer Sozialstation oder Pfarrei abgezogen werden. Warum wird euer Dienst so geschtzt? Nicht nur wegen eurer fachlichen Tchtigkeit; nicht nur weil ihr dank eurer Lebenswahl mehr Zeit schenken knnt; sondern in erster Linie deshalb, weil die Menschen spren, da durch euch ein Anderer wirkt. Denn in dem Ma, in dem ihr eure volle Hingabe an den Herrn lebt, teilt ihr etwas von ihm mit; und nach ihm verlangt letztlich das menschliche Herz. Ihn liebt ihr in allen, die eurer vielfltigen Sorge, eurem frbittenden Gebet, eurem verborgenen Opfer anvertraut sind. Ihm dient ihr in den Kranken und Alten, den Behinderten und Benachteiligten, deren sich sonst niemand annimmt..., in den Kindern, den Jugendlichen, in Schule, Katechese und Seelsorge. Ihm dient ihr in den einfachsten Diensten, wie auch in der Erfllung von Aufgaben, die manchmal hohe Bildung erfordern. Seinetwillen verlassen viele aus euren Gemeinschaften ihre Heimat, um in nimmermdem Einsatz in den jungen Kirchen dem Reich Gottes zu dienen. Ihn sucht und findet ihr berall, wie die Braut des Hohen Liedes: ...ich habe den gefunden, den meine Seele liebt. Diese Lebenserfllung da ihr in allem ihn und in ihm alles findet ist zugleich die beste Ermutigung fr junge Christen, sich in der Kirche auf den Ruf Jesu einzulassen auch auf den Ruf in den Stand der Rte. In euch kann ihnen aufleuchten, da, wer sich hingibt, den Sinn seines Lebens gefunden hat.
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5. Maria, zu der wir heute nach AIttting gepilgert sind, trgt die Zge jener Frau an sich, die uns die Geheime Offenbarung beschreibt : Eine Frau, mit der Sonne bekleidet ; der Mond war unter ihren Fen und ein Kranz von zwlf Sternen auf ihrem Haupt. Diese Frau, die am Ende der Schpfungs- und Heilsgeschichte steht, entspricht offenbar der, von welcher es auf den ersten Seiten der Bibel heit, sie werde der Schlange den Kopf zertreten. Zwischen diesem verheienden Anfang und dem apokalyptischen Ende hat eben Maria einen Sohn ans Licht gebracht, der alle Vlker weiden wird mit eisernem Stab.
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Vgl. Ansprache vom 5. Juni 1979 in Tschenstochau. Hld 3, 4. Vgl. Mk 8, 35. Offb 12, 1. Offb 12, 5.
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Ihre Ferse ist es, die von jener ersten Schlange verfolgt wird. Sie ist es, mit der der apokalyptische Drache kmpft, denn als Mutter der Erlsten ist sie Bild der Kirche, die wir ebenso Mutter nennen. Liebe Brder und Schwestern ! An diesem geistigen Kampf teilzunehmen, seid ihr in besonderer Weise gerufen ! Ihr seid gerufen in diese dauernde Auseinandersetzung, die unsere Mutter Kirche durchsteht und die in ihr das Bild der Frau, der Mutter des Messias, formt. Ihr, die ihr in der Anbetung des heiligen Gottes die Mitte eures Berufes findet, seid auch der Anfechtung des Bsen besonders ausgesetzt wie es in der Versuchung des Herrn beispielhaft sichtbar wird. Der Kampf tobt zwischen dem Wort Gottes und der Parole des Bsen. Zwischen La diese Steine zu Brot werden ! und Der Mensch lebt nicht vom Brot allein. Gott will, da wir die Erde uns Untertan machen, indem wir sie und uns selbst vollenden. Die Versuchung des Bsen will, da wir sie und uns entstellen ; da uns die Arbeit versklavt und die Freizeit verwhnt ; da wir fr unser ueres endlose Opfer bringen und innen verkmmern, das Heim ausschmcken und heimatlos sind, aufs Haben schauen und das Sein vergessen; da der Besitz unser Gott wird. Durch den inneren Kampf um den Geist der Armut und durch die zeichenhafte Sichtbarkeit dieser Armut helft ihr, liebe Schwestern und Brder, allen Gliedern der Kirche, und der Menschheit, diese Welt sorgsam zu verwalten, die Dinge so zu besitzen, da sie nicht uns besitzen ; den Lebensunterhalt nicht zum Lebensinhalt zu machen. Strz dich hinab, so heit die zweite Versuchung Jesu. Strze dich ins Abenteuer, wage den Sprung ins Reich der Trume, so lockt es heute ; berausche dich am Fllhorn des Lebens im Rausch der Geschwindigkeit, im Rausch der Sinnlichkeit, im Rausch der Wahnbilder und im Rausch der Gewalttat. Gott hat uns ein Herz zum Erleben gegeben und vieles, was uns erfllen kann vor allem das Du. Aber ohne ihn ist alles zu wenig. Entweder wir suchen in ihm unser Glck oder wir verfehlen es gejagt von der Jagd nach dem Glck, von Enttuschung zu Enttuschung, bis hin zu berdru und Ekel. Durch euren Verzicht auf das ehelich erfllende Du und durch die besondere Pflege der liebenden Offenheit fr Gott, liebe Brder und
13 14 15 16 17
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Vgl. LG 68. Mt 4, 3 f. Vgl. Gen 1, 28. Vgl. Phil 3, 19. Vgl. Mt 4, 6.

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Schwestern, helft ihr allen in der Kirche : sich hinzugeben, ohne sich zu verlieren; aufeinander zuzugehen, um miteinander in Gott hineinzuwachsen; des Vergehenden, wie die Liturgie betet, sich so zu erfreuen, da man zugleich schon dem Ewigen verbunden ist. Noch herrlicher und gefhrlicher als die Welt und das Du, als Besitz und Glck, ist das Ich und sein Anspruch auf Verwirklichung. Gott will den Menschen nach seinem Bild und Gleichnis ; Luzifer will ihn als Gegengott der die Anbetung verweigert und als Preis dafr dem Gtzen verfllt : Er zeigte ihm alle Reiche der Welt... : Das alles will ich dir geben, wenn du dich vor mir niederwirfst und mich anbetest. Alles schpferische Gestalten und jede Selbstverwirklichung in der Politik, in der Wirtschaft, im Geistesleben und auch in der Kirche hat die Gefahr der Eitelkeit, des Stolzes, ja der Rcksichtslosigkeit. -Liebe Ordensleute, durch euren treuen Kampf um den Geist des Gehorsams und durch dessen sichtbares Zeichen, den Gehorsam gegenber dem Oberen, helft ihr allen Glubigen und der Kirche selbst ich mchte sagen : auch dem Papst , die Versuchung der Macht zu erkennen und zu bestehen, helft ihr, die Freiheit zu vollenden in der Hingabe.
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Gerade heute, vielleicht mehr denn je, braucht das Reich Gottes, das Gewalt leidet, neue Kmpfer, den Versuchungen und Anforderungen unserer Zeit entsprechend. Es will sie finden in euren Klstern und Gemeinschaften, vom gemeinsamen Leben geformt und getragen. Seid berzeugt, da solche groherzige Mnner und Frauen neue Generationen nach sich ziehen werden, die Christus nachfolgen und das Angesicht der Erde erneuern auch heute und morgen !
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6. In diesen Tagen meiner Pilgerschaft bei euch gedenkt die Kirche dreier Heiliger eurer Heimat. Ihnen mchte ich zum Abschlu euren Weg und Dienst in der Kirche anempfehlen. Der heilige Albert helfe euch, aus den Zeichen der Zeit den Anruf Gottes zu hren und im Geist eurer Grnder zu beantworten. Die heilige Gertrud erwirke euch den Eifer und die Frucht der Gottbegegnung in Betrachtung und
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17. Sonntag im Jahreskreis. Vgl. Gen 1, 26 f. Vgl. Jer 2, 20. Mt 4, 8 f. Vgl. Mt 11, 12. Ps 103 (104), 20.
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Liturgie. Die heilige Elisabeth vermittle euch das feine Gespr und die unbegrenzte Offenheit in der Zuwendung zu allen, die euch brauchen. Albert, Gertrud, Elisabeth zu ihnen gesellt sich hier in Alttting der demtig-frohe Pfrtner des Sankt-Anna-Klosters, der heilige Bruder Konrad. Wir sehen ihn in seiner Zelle knien vor dem Fensterchen, das man ihm eigens durch die Mauer gebrochen hatte, damit er immer zum Altar der Kirche schauen konnte. Durchbrechen auch wir mitten im Alltag die Mauer des Sichtbaren, um immer und berall den Herrn im Auge zu behalten ! Zusammen mit Maria wollen wir nun unseren Besuch bei dem ihr so lieben Heiligtum fortsetzen. Treten wir vereint mit ihr ein und lat uns wiederholen : Meine Seele preist die Gre des Herrn, und mein Geist jubelt ber Gott, meinen Retter. Denn auf die Niedrigkeit seiner Magd hat er geschaut. Siehe, von nun an preisen mich selig alle Geschlechter. Denn der Mchtige hat Groes an mir getan, und sein Name ist heilig. Er erbarmt sich von Geschlecht zu Geschlecht ber alle, die ihn frchten.
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Wahrhaftig, meine lieben Brder und Schwestern ! Der Allmchtige hat Groes an jedem von euch getan ! Groes an jedem von euch, Groes an jedem von uns, alle hier anwesenden Pilger, Groes ! Hrt nicht auf, ihn zu preisen ! Hrt nicht auf, ihm zu danken ! Hrt nicht auf, eure Hingabe, eure Berufung jeden Tag von neuem zu leben unter dem Schutz der Unbefleckten Jungfrau, Unserer Lieben Frau von Alttting ! Meine lieben Brder und Schwestern und all ihr Pilger : So wird das Reich Gottes in euch leben ! So wird das Reich Gottes zu uns kommen. Amen.
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Ottingae, in coenobio Fratrum Minorum Capuccinorum, ad sacrae theologiae tradendae munere fungentes habita: mutuae rationes inter scientiam theologicam et Sacrum Magisterium explicantur.*
Geehrte Herren Professoren, liebe Mitbrder! Es ist mir eine besondere Freude, am Ende dieses Tages mit Ihnen zusammenzukommen. Es war mein persnlicher Wunsch, mit Vertretern der Theologie Ihres Landes eine Begegnung zu haben. Schlielich gehrt die theologische Wissenschaft gerade heute zu den wichtigsten Vollzugsformen und Aufgaben des kirchlichen Lebens. Ich begre Sie und in Ihnen alle theologischen Wissenschaftler herzlich. Sie stehen in einer groen Tradition, wenn ich nur an den hl. Albert den Groen, Nikolaus von Kues, Mhler und Scheeben, Guardini und Przywara denke. Ich nenne diese hervorragenden Theologen stellvertretend fr viele andere, die in der Vergangenheit wie in der Gegenwart nicht nur die Kirche des deutschen Sprachraums, sondern die Theologie und das Leben der ganzen Kirche bereichert haben und noch stndig bereichern. Darum mchte ich Ihnen und allen, die Sie vertreten, von Herzen fr diese Arbeit danken. Die wissenschaftliche Arbeit ist fast immer eine stille und entsagungsvolle Ttigkeit. Dies gilt besonders fr die Bereitstellung zuverlssiger Texte und die Erschlieung der Quellen der Theologie. Viele patristische, mittelalterliche und neuzeitliche Texteditionen verdanken wir der selbstlosen Arbeit von Forschern Ihres Landes. Je umfangreicher das Gesamtwissen der Theologie wird, um so dringlicher wird die Aufgabe einer Synthese. In zahlreichen Lexika, Kommentarwerken und Handbchern haben Sie fr fast alle Disziplinen sehr hilfreiche und gelungene berblicke ber den Wissensstand geschaffen. Gerade in der nachkonziliaren Zeit sind solche Grundorientierungen besonders wichtig geworden, da mit den Einsichten unserer Gegenwart das Erbe der Vergangenheit vermittelt wird. Dabei ist es vor allem auf dem Gebiet der Auslegung der Bibel zu einer erfreulichen Zusammenarbeit der exegetischen Fachleute gekommen, die auch den kumenischen Bemhungen reiche Impulse gegeben hat und gewi noch geben wird. Ich bitte Sie alle, in dieser soliden theologischen Forschung fortzufahren. Achten Sie dabei genau auf die Fragen und Nte des heutigen Menschen; aber lassen Sie sich nicht beirren von zuflligen
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und kurzlebigen Strmungen des menschlichen Geistes. Die wissenschaftliche und gerade die theologische Erkenntnis braucht den Mut zum Wagnis und die Geduld des Reifens. Sie hat ihre eigenen Gesetze, die sie sich nicht von auen aufzwingen lassen darf. Wenn die theologische Forschung zu den echten Schtzen der Kirche Ihres Landes gehrt, so wird dies sicher auch durch die Einbeziehung der Theologie in die staatlichen Universitten ermglicht. Das Verhltnis zwischen der Freiheit der wissenschaftlichen Theologie und ihrer Bindung an die Kirche, wie es in den Konkordaten verankert ist, hat sich trotz einiger Konflikte als Modell immer wieder bewhrt. Es gibt Ihnen die Chance, Philosophie und Theologie im Kontext und in Kooperation mit allen Wissenschaften einer modernen Universitt betreiben zu knnen. Diese Situation hat auch die Qualitt der philosophischtheologischen Hochschulen der Bistmer und Orden, die Gesamthochschulen und die Pdagogischen Hochschulen wie auch kirchliche Forschungsinstitute geprgt. Die Verffentlichung der theologischen Erkenntnisse wre schlielich ohne leistungsfhige katholische Verlage nicht mglich. In meinen Dank mchte ich alle jene einbeziehen, welche auf vielfltige Weise die theologische Wissenschaft frdern. Wer viel empfangen hat, hat auch groe Aufgaben. Sie haben in der heutigen manchmal krisenhaft erscheinenden Situation der Theologie eine hohe Verantwortung. Ich mchte daher die Gelegenheit bentzen, um Ihnen drei Perspektiven in Erinnerung zu rufen, die mir besonders am Herzen liegen. 1. Die Flle der Aufgaben und Fragestellungen, Methoden und Disziplinen ist mit der Komplexitt und Spezialisierung des heutigen Wissens gegeben. Sie hat wertvolle Erkenntnisse und Neueinsichten gebracht. Aber es besteht die Gefahr, da durch die Menge des EinzelWissens Sinn und Ziel der Theologie gelegentlich verdunkelt wird. Da die Spuren Gottes in einer skularisierten Welt ohnehin sehr verschttet sind, ist diese Konzentration auf den dreifaltigen Gott als Ursprung und bleibenden Grund unseres Lebens und der ganzen Welt die vordringlichste Aufgabe der heutigen Theologie. Alle Leidenschaft des theologischen Erkennens mu am Ende zu Gott selbst fhren. Noch whrend des II. Vatikanischen Konzils glaubte man, die Beantwortung der Gottesfrage voraussetzen zu drfen. Inzwischen hat sich erwiesen, da gerade das Verhltnis des Menschen zu Gott brchig geworden ist und der Strkung bedarf. Ich mchte Sie darum bitten, da Sie mit
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allen Ihren Krften an der Erneuerung des Gottesverstndnisses arbeiten, wobei ich die Trinitt Gottes und den Schpfungsgedanken unterstreichen mchte. Konzentration auf Gott und sein Heil fr die Menschen bedeutet eine innere Ordnung der theologischen Wahrheiten. Gott der Vater, Jesus Christus und der Heilige Geist stehen in der Mitte. Das Wort der Schrift, die Kirche und die Sakramente bleiben die groen geschichtlichen Stiftungen des Heils fr die Welt ; aber die vom I I . Vatikanischen Konzil verlangte Rangordnung der Wahrheiten bedeutet nicht eine simple Reduzierung des umfassenden katholischen Glaubens auf einige wenige Grundwahrheiten, wie manche gemeint haben. Je tiefer und radikaler die Mitte erfat wird, um so deutlicher und berzeugender werden auch die Verbindungslinien vom gttlichen Zentrum zu jenen Wahrheiten, die eher am Rande zu stehen scheinen. Die Tiefe der Konzentration zeigt sich auch in der Reichweite ihrer Ausstrahlung auf die ganze Theologie.
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Die Arbeit des Theologen im Dienste der Lehre ber Gott ist nach dem Verstndnis des heiligen Thomas von Aquin zugleich ein Akt der Liebe gegenber dem Menschen. Indem sie ihm in grtmglicher Tiefe und Flle bewut macht, da er das Du allen gttlichen Sprechens und das Ziel allen gttlichen Handelns ist, erlutert und verdeutlicht sie ihm seine eigene, alle endlichen Grenzen berschreitende, endgltige und ewige Dimension.
2
2. Jede Theologie ist auf die Heilige Schrift gegrndet, grndet alle theologischen berlieferungen auf die Heilige Schrift und fhrt wieder zu ihr zurck. Bleiben Sie darum der doppelten Aufgabe jeder Schriftauslegung treu : Bewahren Sie das unvergleichliche Evangelium Gottes, das nicht von Menschen gemacht ist, und haben Sie zugleich den Mut, dies in dieser Reinheit neu in die Welt hinauszutragen. Das Studium der Heiligen Schrift bleibt darum, wie die Konstitution ber die gttliche Offenbarung des I I . Vatikanischen Konzils sagt, die Seele der Theologie. Sie ernhrt und verjngt immer wieder unser theologisches Suchen. Leben wir aus der Schrift, dann kommen wir bei allen Unterschieden, die noch bleiben mgen, den von uns getrennten Brdern nher.
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1
kumenismusdekret,
Nr.
11.
Vgl. Summ. Theol., II-II, qq. 181, a. 3 c; 182, a. 2 c; I, q. 1, a. 7 c. Nr. 24.
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Der Brckenschlag von der Schrift zu den Sorgen unserer Gegenwart geschieht fr den katholischen Theologen nicht ohne die Vermittlung der Tradition. Diese ersetzt nicht das Wort Gottes in der Bibel, vielmehr bezeugt sie es im Gang der Zeiten durch eine jeweils neue Auslegung. Bleiben Sie immer mit der lebendigen Tradition der Kirche im Gesprch. Lernen Sie von ihren oft noch unentdeckten Schtzen. Zeigen Sie den Menschen der Kirche, da Sie sich dabei nicht auf vergangene Relikte verlassen, sondern da unser groes Erbe von den Aposteln bis heute zugleich ein groes Potential zur Beantwortung heutiger Sinnfragen in sich birgt. Wir knnen das Evangelium Gottes besser weitergeben, wenn wir auf die Heilige Schrift und ihr Echo in der lebendigen berlieferung der Kirche achten. Wir werden dann auch kritischer und sensibler gegenber der eigenen Gegenwart. Sie ist nicht das einzige und auch nicht das letzte Ma theologischer Erkenntnis. Das Bemhen um die groe berlieferung unseres Glaubens ist nicht einfach. Zu ihrer Erschlieung braucht man fremde Sprachen, deren Kenntnis heute leider oft abnimmt. Alles kommt darauf an, die Quellen nicht nur historisch zu erschlieen, sondern sie mit ihrem sachlichen Anspruch in unsere Zeit hineinsprechenzulassen. Die katholische Kirche, die alle Zeiten der Kulturen umspannt, ist der berzeugung, da jede Zeit eine Erkenntnis der Wahrheit gewonnen hat, die auch fr uns ntzlich ist. Zur Theologie gehrt die prophetische Erneuerung aus diesen Quellen, die zugleich Aufbruch und Kontinuitt bedeuten. Haben Sie den Mut, die jungen Menschen, die Ihnen zum Studium der Philosophie und Theologie anvertraut sind, zu diesen Schtzen unseres Glaubens zu fhren. 3. Die Theologie ist eine Wissenschaft mit allen Mglichkeiten menschlicher Erkenntnis. Sie ist in der Anwendung ihrer Methoden und Analysen frei. Gleichwohl mu die Theologie darauf achten, in welchem Verhltnis sie zum Glauben der Kirche steht. Nicht uns selbst verdanken wir den Glauben, er ist vielmehr auf das Fundament der Apostel und Propheten gebaut, der Schlustein ist Christus Jesus selbst. Auch die Theologie mu den Glauben voraussetzen. Sie kann ihn erhellen und frdern, aber sie kann ihn nicht produzieren. Auch der Theologe steht immer schon auf den Schultern der Vter im Glauben. Er wei, da sein Fachgebiet nicht rein historische Gegenstnde oder
4
4
Eph 2, 20.
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Objekte in einer knstlichen Retorte sind, sondern da es um den gelebten Glauben der Kirche geht. Nicht zuletzt darum lehrt der Theologe im Namen und im Auftrag der kirchlichen Glaubensgemeinschaft. Er soll und mu neue Vorschlge zum Verstndnis des Glaubens machen, aber diese sind nur ein Angebot fr die ganze Kirche. Vieles mu im brderlichen Gesprch korrigiert und erweitert werden, bis die ganze Kirche es annehmen kann. Theologie ist zutiefst ein sehr selbstloser Dienst an der Gemeinschaft der Glubigen. Darum gehren die sachliche Disputation, das brderliche Gesprch, Offenheit und Bereitschaft zur Vernderung der eigenen Meinungen wesentlich zu ihr. Der Glubige hat ein Recht, zu wissen, worauf er sich im Glauben verlt. Die Theologie mu dem Menschen zeigen, wo er einen letzten Halt findet. Nicht zuletzt darum ist der Kirche der Geist der Wahrheit geschenkt. Das Lehramt gibt es nur, um die Wahrheit des Wortes Gottes festzustellen, vor allem wo es von Entstellungen und Miverstndnissen bedroht ist. In diesem Kontext ist auch die Unfehlbarkeit der kirchlichen Lehramtes zu sehen. Ich mchte wiederholen, was ich in meinem Brief vom 15. Mai dieses Jahres an die Mitglieder der Deutschen Bischofskonferenz geschrieben habe: Die Kirche m u . . . sehr demtig und gewi darber sein, da sie in eben jener Wahrheit, in jener Glaubens- und Sittenlehre bleibt, die sie von Christus empfangen hat, der sie in diesem Bereich mit dem Geschenk einer besonderen "Unfehlbarkeit" ausgestattet hat. Die Unfehlbarkeit ist zwar von weniger zentralem Stellenwert in der Hierarchie der Wahrheiten, aber sie ist in gewisser Weise der Schlssel zu jener Gewiheit, mit der der Glaube bekannt und verkndet wir, wie auch zum Leben und Verhalten der Glubigen. Wenn man nmlich diese wesentliche Grundlage erschttert oder zerstrt, beginnen sich zugleich auch die elementarsten Wahrheiten unseres Glaubens aufzulsen. Die Liebe zur konkreten Kirche, die auch die Treue zum Glaubenszeugnis und zum kirchlichen Lehramt einschliet, entfremdet den Theologen nicht seiner Arbeit und nimmt dieser nichts von dieser unverzichtbaren Eigenstndigkeit. Lehramt und Theologie haben beide eine unterschiedliche Aufgabe. Darum knnen sie auch nicht aufeinander reduziert werden. Dennoch dienen sie dem einen Ganzen. Gerade bei dieser Struktur mssen Sie jedoch stets miteinander im Gesprch bleiben. Sie haben in den Jahren nach dem Konzil viele Beispiele einer guten Kooperation von Theologie und Lehramt gegeben. Vertiefen Sie diese Basis und setzen Sie, auch wenn immer wieder einmal Konflikte
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entstehen, Ihre gemeinsame Arbeit im Geiste des gemeinsamen Glaubens, derselben Hoffnung und der alle verbindenden Liebe fort. Ich wollte Sie an diesem Abend treffen, um Sie in Ihrer bisherigen Arbeit zu besttigen und zu weiteren Leistungen zu ermutigen. Vergessen Sie nicht Ihre groe Sendung fr die Kirche unserer Tage. Arbeiten Sie sorgfltig und unermdlich. Treiben Sie bei aller Akribie eine Theologie nicht nur des Verstandes, sondern auch des Herzens. Gerade der hl. Albert oler Groe, anllich dessen 700. Todestages ich nach Deutschland kam, hat immer wieder darauf hingewiesen, Wissenskraft und Frmmigkeit, geistige Einsicht und den ganzen Menschen in Einklang zu bringen. Seien Sie vielen Theologiestudenten Ihres Landes gerade heute auch Vorbilder des gelebten Glaubens. Seien Sie erfinderisch im Glauben, damit wir alle zusammen den vielen Menschen, die nicht mehr am Leben der Kirche teilhaben, mit einer neuen Sprache Christus und seine Kirche wieder nherbringen knnen. Vergessen Sie nie Ihre Verantwortung fr alle Glieder der Kirche, denken Sie besonders an die wichtige Aufgabe der Glaubensverkndigung durch die Missionare in aller Welt. Bevor ich Sie persnlich kennenlernen mchte, bitte ich Sie, brderliche Gre und Gottes Segen von mir mitzunehmen fr alle Ihre Kollegen, Mitarbeiter, Studentinnen und Studenten. Die Gnade unseres Herrn Jesus Christus und die Liebe Gottes und die Gemeinschaft des Hl. Geistes sei mit Euch allen.
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* * * Monachii, in Theresieriwiese foro, ad iuventam habita: qui hominem in loco Dei ponit veritatem salvificam numquam agnoscet.*
Liebe Brder und Schwestern,
liebe Jugend!
1. Wenn Christus ber das Reich Gottes spricht, gebraucht er oft Bilder und Gleichnisse. Sein Bildwort von der Ernte, von der groen Ernte mute seine Hrer damals an jene jhrlich wiederkehrende, so sehr ersehnte Zeit erinnern, da man sich anschicken konnte, endlich die mit Hilfe vieler und schwerer menschlicher Arbeit und Mhe gewachsenen Frchte der Erde zu ernten.
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2 Kor 13, 13.
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Das Wort von der Ernte lenkt heute auch unsere Gedanken in die gleiche Richtung, obwohl wir als Menschen von Lndern mit hoher Industrialisierung kaum noch eine rechte Vorstellung davon haben, was das Reifen und Ernten der Frchte der Erde fr den Landwirt und berhaupt fr den Menschen bedeuten. (Vielleicht ist es hier in Bayern anders und besser). Mit dem Bild vom Getreide, das zur Ernte heranreift, meint Christus das innere Wachsen und Reifen des Menschen. Der Mensch ist eingebunden in seine Natur und von ihr abhngig. Zugleich berragt er sie jedoch mit der ganzen inneren Ausrichtung seines personalen Wesens. Deshalb ist menschliches Reifen etwas anderes als Heranreifen in der Natur. Bei ihm geht es nicht nur um krperliche und geistige Anstrengungen. Zum Heranreifen des Menschen gehrt darum wesentlich die geistliche, die religise Dimension seines Seins. Wenn Christus von der Ernte spricht, meint er, da der Mensch heranreifen mu auf Gott hin und dann in Gott selbst, in Seinem Reich, die Frucht seines Ringens und Reifens empfngt. Auf diese Wahrheit des Evangeliums mchte ich euch, ihr jungen Menschen von heute, mit groem Ernst und zugleich froher Hoffnung hinweisen. Ihr steht in einer besonders wichtigen, kritischen Zeit eures Lebens, in der sich fr eure weitere Entwicklung, fr eure Zukunft vieles oder gar alles jetzt entscheidet. Fr die Bildung der eigenen Persnlichkeit, fr den Aufbau des inneren Menschseins ist die Kenntnis der Wahrheit von grundlegender Bedeutung. Wirklich reif werden kann der Mensch nur an und in der Wahrheit. Darin liegt auch der tiefe Sinn der so wichtigen Erziehung, dem auch das ganze System der Schulen bis hin zu den Universitten dienen mu. Sie mu dem jungen Menschen helfen, die Welt und sich selbst kennen und verstehen zu lernen ; sie mu ihm helfen, alles das in den Blick zu bekommen, wodurch die Existenz und das Wirken des Menschen in der Welt erst ihren vollen Sinn erhalten. Darum mu sie ihm auch helfen, Gott kennenzulernen. Der Mensch kann nicht leben, ohne den Sinn seiner Existenz zu kennen. 2. Dieses Suchen, Sich-ausrichten und Reifen an der grundlegenden und vollen Wahrheit der Wirklichkeit ist jedoch nicht leicht. Seit eh und je galt es, dabei vielfltige Schwierigkeiten zu bewltigen. Gerade dieses Problem scheint der hl. Paulus zu meinen, wenn er im zweiten Brief an die Thessalonicher schreibt : Lat euch nicht so schnell aus
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der Fassung bringen und in Schrecken jagen ... Lat euch durch niemand und auf keine Weise tuschen I. Diese Worte, gerichtet an eine junge Gemeinde unter den ersten Christen, mssen heute wieder gelesen werden vor dem vernderten Hintergrund unserer modernen Zivilisation und Kultur. So mchte ich euch jungen Menschen von heute zurufen : Lat euch nicht entmutigen ! Lat euch nicht tuschen ! Seid dankbar, wenn ihr gute Eltern habt, die euch Mut machen und den rechten Weg weisen. Vielleicht sind es doch mehr, als ihr auf den ersten Blick erkennen knnt. Aber nicht wenige leiden unter ihren Eltern, fhlen sich zu wenig verstanden oder gar allein gelassen. Andere mssen den Weg des Glaubens sogar ohne oder gegen ihre Eltern finden. Viele leiden unter der Schule mit ihrem Leistungsdruck, wie ihr sagt, leiden unter den Verhltnissen und Sachzwngen am Arbeitsplatz, unter der Unsicherheit beruflicher Zukunftsaussichten. Kann man nicht Angst bekommen davor, da die technische und wirtschaftliche Entwicklung die natrlichen Lebensbedingungen der Menschen zerstrt? Und berhaupt: Wie wird es weitergehen mit unserer Welt, die in militrische Machtblcke gespalten ist, in arme und reiche Vlker, in freie und totalitre Staaten? Immer wieder flammen in dieser oder jener Gegend der Erde Kriege auf, die Tod und Elend ber die Menschen bringen. Und dann in vielen Teilen der Welt, nah und fern, Akte rohester Gewalt und blutigen Terrors. Sogar an diesem Ort unserer Eucharistiefeier haben wir auch vor Gott der Opfer zu gedenken, die krzlich am Rand dieses groen Platzes von einem Sprengsatz verletzt oder in den Tod gerissen wurden. Es ist kaum zu begreifen, wozu der Mensch in der Verirrung seines Geistes und seines Herzens fhig ist.
1
Es ist auf diesem Hintergrund, da wir den Ruf der Frohbotschaft vernehmen : Lat euch nicht so schnell aus der Fassung bringen !. Alle diese Nte und Schwierigkeiten gehren zu jenen Widerstnden, an denen wir unser Wachsen in der grundlegenden Wahrheit nhren und bewhren mssen. Daraus erwachsen uns dann auch die Krfte, mitzuarbeiten am Aufbau einer gerechteren, menschlicheren Welt, erwachsen uns Bereitschaft und Mut, in zunehmendem Mae auch Verantwortung zu bernehmen im Leben der Gesellschaft, des Staates und der Kirche. Ein wahrlich nicht geringer Trost liegt darin, da es trotz vieler Schatten und Dsternisse auch sehr, sehr viel Gutes gibt. Es fehlt nicht deshalb, weil man zu wenig darber spricht. Oft mu man
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2, 2-3.
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das viele Gute, das im Verborgenen am Werk ist und vielleicht erst spter einmal strahlend sichtbar wird, entdecken wollen und anerkennen. Was hat zum Beispiel eine Mutter Teresa von Kalkutta erst alles im Kleinen und Verborgenen tun mssen, ehe eine berraschte Welt auf sie und ihr Werk aufmerksam wurde? Lat euch also nicht so schnell aus der Fassung bringen ! 3. Ist es aber nicht doch so, da in eurer Gesellschaft, wie ihr sie in eurer Umgebung erfahrt, nicht wenige, die sich zu Christus bekennen, schwankend geworden sind oder gar die Orientierung verloren haben? Und wirkt sich das nicht besonders auf junge Menschen sehr nachteilig aus? Wird da nicht etwas sichtbar von der vielfltigen Versuchung zum Abfall vom Glauben, von der der Apostel in seinem Brief spricht? Das Wort Gottes der heutigen Liturgie lt uns den weiten Horizont eines solchen Abfalls vom Glauben, wie er sich gerade in unserem Jahrhundert abzuzeichnen scheint, erahnen und macht auch dessen Dimensionen deutlich. Der hl. Paulus schreibt : Die geheime Macht der Gesetzwidrigkeit ist schon am Werk ...((. Mssen wir das nicht auch fr unsere Zeit sagen? Die geheime Macht der Gesetzwidrigkeit, des Abfalls von Gott, hat nach den Worten des Paulusbriefes eine innere Struktur und seine bestimmte dynamische Stufenfolge: ...der Mensch der Gesetzwidrigkeit mu erscheinen der Widersacher, der sich ber alles, was Gott oder Heiligtum heit, so sehr erhebt, da er sich sogar in den Tempel Gottes setzt und sich als Gott ausgibt. Hier haben wir also eine innere Struktur des Verneinens, der Entwurzelung Gottes aus dem Herzen des Menschen und der Entwurzelung Gottes aus der menschlichen Gesellschaft, und dies mit dem Ziel, wie man sagt, einer volleren Humanisierung des Menschen, das heit den Menschen in vollerem Sinn zum Menschen zu machen und ihn in gewisser Weise an Gottes Stelle zu setzen, gleichsam zu vergttlichen. Diese Struktur ist indes schon sehr alt und uns schon von den Anfngen, von den ersten Kapiteln der Genesis her bekannt : nmlich die Versuchung, die Gttlichkeit (des Bildes und Gleichnisses Gottes), dem Menschen vom Schpfer verliehen, zu ersetzen durch die Vergttlichung des Menschen gegen Gott und
2 3
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2 Thess 2, 7. 2 Thess 2, 3-4.
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ohne Gott, wie es sichtbar wird in den atheistischen Voraussetzungen mancher heutiger Systeme. Wer sich der grundlegenden Wahrheit der Wirklichkeit verweigert, wer sich selbst zum Mastab von allem macht und sich so an Gottes Stelle setzt, wer mehr oder weniger bewut meint, ohne Gott, den Schpfer der Welt, ohne Christus, den Erlser der Menschen, auskommen zu knnen, wer, statt Gott zu suchen, Gtzen nachluft, ist immer schon auf der Flucht vor der allein grndenden und bergenden Wahrheit. Da ist die Flucht nach innen. Sie kann in die Resignation fhren. Es ist ja doch alles sinnlos. Htten die Jnger Jesu so gehandelt, dann htte die Welt nie etwas von der erlsenden Botschaft Christi erfahren. Die Flucht nach innen kann die Form erstrebter Bewutseinserweiterung annehmen. Nicht wenige junge Menschen auch bei euch sind dabei, ihr inneres Menschsein zu zerstren durch die Flucht in Alkohol und Drogen. Oft stecken Angst und Verzweiflung dahinter, oft aber auch Genusucht, mangelnde Askese oder unverantwortliche Neugier, alles einmal zu probieren. Oder die Flucht nach innen fhrt in pseudoreligise Sekten, die euren Idealismus und eure Begeisterungsfhigkeit mibrauchen und euch die Freiheit des Denkens und des Gewissens rauben. Dazu gehrt auch die Flucht zu irgendwelchen Heilslehren, die von bestimmten ueren Praktiken das wahre Glck zu erreichen vorgeben, letztlich aber den Menschen auf sich selbst und seine unerlste Einsamkeit zurckwerfen. Dann gibt es die Flucht vor der grundlegenden Wahrheit nach auen, nmlich in politische und soziale Utopien, in irgendwelche Traumbilder der Gesellschaft. So sehr Ideale und Zielvorstellungen vonnten sind utopische Zauberformeln helfen nicht weiter, zumal sie meist mit totalitrer Macht oder zerstrerischer Gewaltanwendung einhergehen. 4. Ihr seht dies alles, diese vielfltigen Fluchtwege vor der Wahrheit, die geheime und unheimliche Macht der Gesetzwidrigkeit und des Bsen, die am Werk ist. Geratet ihr da nicht in die Versuchung der Vereinsamung und Verlorenheit? Darauf gibt die heutige Lesung vom Propheten Ezechiel die Antwort. Dieser spricht da von einem Hirten, der den verlorenen Schafen in die Einsamkeit nachgeht, um sie von allen Orten zurckzuholen, wohin sie sich am dunklen, dsteren Tag zerstreut hatten.
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4
Ez 34, 12.
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Dieser Hirt, der den Menschen auf der dunklen Strae seiner Einsamkeit und Verlorenheit aufsucht und ins Licht zurckfhren mchte, ist Christus. Er ist der Gute Hirt. Stets ist auch er anwesend in der verborgenen Mitte des Geheimnisses des Bsen und nimmt sich selbst der groen Sache menschlicher Existenz auf dieser Erde an. Er tut es in der Wahrheit, indem er das Herz des Menschen befreit von jenem fundamentalen Widerspruch, der darin liegt, die Vergttlichung des Menschen ohne oder gegen Gott zu wollen, und der ein Klima der Vereinsamung und Verlorenheit schafft. Auf diesem Weg aus dunkler Vereinsamung hin zum wahren Menschsein nimmt sich Christus, der Gute Hirt, in tiefster nachgehender und begleitender Liebe eines jeden einzelnen an, insbesondere jedes heranwachsenden jungen Menschen. Der Prophet Ezechiel sagt weiter von diesem Hirten : Ich fhre sie aus den Vlkern heraus, ich sammle sie in den Lndern und bringe sie in ihr Land. Ich fhre sie in den Bergen Israels auf die Weide, in den Tlern und allen bewohnten Orten des Landes. Die verirrten Tiere will ich suchen, die vertriebenen zurckbringen, die verletzten verbinden, die schwachen krftigen, die fetten und starken behten. Ich will ihr Hirt sein und fr sie sorgen, wie es recht ist. So will Christus das Reifen des Menschen in seinem Menschsein begleiten. Er begleitet, nhrt und strkt uns im Leben seiner Kirche mit seinem Wort und in seinen Sakramenten, mit dem Leib und dem Blut seines Paschafestes. Er nhrt uns als der ewige Sohn Gottes, lt den Menschen teilhaben an seiner gttlichen Sohnschaft, vergttlicht ihn innerlich, damit er im Vollsinn Mensch werde, damit der Mensch, geschaffen nach dem Bild und Gleichnis Gottes, seine Reife in Gott erlange.
5 6
5. Gerade aus diesem Grunde sagt Christus, die Ernte ist gro. Sie ist gro wegen der alle Mae sprengenden Bestimmung des Menschen. Sie ist gro wegen der Wrde des Menschen. Sie ist gro nach dem Ma seiner Berufung. Gro ist diese wunderbare Ernte des Reiches Gottes in der Menschheit, die Ernte des Heils in der Geschichte des Menschen, der Vlker und Nationen. Sie ist wahrlich gro aber es gibt nur wenig Arbeiter.
7
5
Ez 43, 13. Ez 34, 16. Mt 9, 37.
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Was bedeutet das? Damit soll gesagt sein, meine lieben jungen Menschen, da ihr berufen seid, von Gott gerufen seid. Mein Leben, mein menschliches Leben hat dann seinen Sinn, wenn ich von Gott gerufen bin, in einem wesentlichen, entscheidenden, endgltigen Anruf. Nur Gott kann den Menschen so rufen, niemand auer Ihm. Und dieser Ruf Gottes ergeht unablssig in und durch Christus an einen jeden einzelnen von euch : Arbeiter in der Ernte des eigenen Menschseins zu sein, Arbeiter im Weinberg des Herrn, in der messianischen Ernte der Menschheit zu sein. Jesus braucht auch aus eurer Mitte junge Menschen, die seinem Ruf folgen und so leben wollen wie er, arm und ehelos, um so ein lebendiges Zeichen fr die Wirklichkeit Gottes unter euren Brdern und Schwestern zu sein. Gott braucht Priester, die sich vom guten Hirten in den Dienst seines Wortes und seiner Sakramente fr die Menschen nehmen lassen. Er braucht Ordensleute, Mnner und Frauen, die alles verlassen, um ihm nachzufolgen und so den Menschen zu dienen. Er braucht auch christliche Eheleute, die einander und ihren Kindern den Dienst zur vollen Reifung des Menschseins in Gott leisten. Gott braucht Menschen, die bereit sind, den Armen, Kranken, Verlassenen, Bedrngten und seelisch Verwundeten zu helfen und zu dienen. Die ber 1000-jhrige ruhmreiche Geschichte des Glaubens an Christus in eurem Volk ist reich an Menschen, deren Vorbild euch Ansporn sein kann bei der Erfllung eurer groen Berufung. Ich mchte da nur vier Gestalten nennen, die mir der heutige Tag und die Stadt Mnchen eingeben. Es war in den ersten Anfngen der Geschichte eures Glaubens der hl. Korbinian, dessen bischfliches Wirken den Grundstein legte fr die Erzdizese Mnchen-Freising. Wir feiern sein Gedchtnis in der heutigen Liturgie. Ich denke an den heiligen Bischof Benno von Meien, dessen Gebeine in der Mnchener Frauenkirche ruhen. Er war ein Mann des Friedens und der Vershnung, der in seiner Zeit Gewaltlosigkeit predigte, ein Freund der Armen und Notleidenden. Gerade am heutigen Tag denke ich an die groe hl. Elisabeth, deren Leitwort lautete : Lieben dem Evangelium gem. Als Frstin der Wartburg verzichtete sie auf alle Privilegien ihres Standes und lebte dann schlielich ganz fr die Armen und Ausgestoenen. Abschlieend mchte ich auf einen Mann hinweisen, den manche unter euch oder eure Eltern noch persnlich gekannt haben, den Jesuitenpater Rupert
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Mayer, an dessen Grab im Zentrum von Mnchen, in der Krypta des Brgersaales, tglich viele Hunderte von Menschen kurze Gebetseinkehr halten. Ungeachtet der Folgen einer schweren Verwundung, die er im ersten Weltkrieg bei einem Versehgang erlitt, trat er in schwerster Zeit ffentlich und ganz unerschrocken fr die Rechte der Kirche und der Freiheit ein und hat deswegen die Hrte des Konzentrationslagers und der Verbannung erleiden mssen. Liebe junge Menschen ! Seid offen fr den Ruf Christi an euch ! Euer menschliches Leben ist ein einmaliges Abenteuer und Wagnis, das zum Segen und zum Fluch werden kann. Im Blick auf euch junge Menschen, die ihr die groe Hoffnung unserer Zukunft seid, wollen wir den Herrn der Ernte bitten, da er jeden von euch, jeden eurer jungen Mitmenschen auf dieser Erde als Arbeiter in seine groe Ernte sende, entsprechend der groen Flle der Berufungen und Gaben in seinem Reich auf dieser Erde. Ich mchte schlieen mit einem besonderen Segenswunsch an unsere evangelischen Brder und Schwestern, die heute in diesem Land ihren B- und Bettag feiern. Dieser Tag ist fr Sie getragen vom Wissen um die Notwendigkeit einer immer neuen Umkehr und von der Berufung der Kirche, vor Gott auch der Volks- und Staatsgemeinschaft im Gebet zu gedenken. In diesen Anliegen ist Ihnen die rmisch-katholische Kirche verbunden. Schlieen Sie bitte in die Gebete dieses Tages auch Ihre katholischen Mitbrger ein sowie Ihren Bruder Johannes Paul und seinen Dienst. Liebe Brder und Schwestern ! Liebe Jugend ! Meine jungen Freunde ! Ich begre euch noch einmal und ich wiederhole noch einmal : Die Ernte ist gro !. Amen.
* # *
Monachii, in regio palatio Wittelsbach, ad auctores, scaenicos artifices, musicae artis nec non formae et figurae peritos atque diurnarios habita.*
Sehr geehrte Damen und Herren! Den Knstlern und Publizisten, die anllich meines Besuches allen Teilen der Bundesrepublik Deutschland hier nach Mnchen kommen sind, gilt mein herzlicher Gru. Ich freue mich, Ihnen gegnen zu drfen in dieser Stadt, die schon immer Mittelpunkt
aus gebeder
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Knste war und die in jngster Zeit zu einem bedeutenden Zentrum der Massenmedien geworden ist. Diese unsere Begegnung soll ein Beitrag zum Gesprch sein zwischen Kirche und Kunst, zwischen Kirche und Kommunikationsmedien, ein Beitrag zum Gesprch, das lange Zeit verstummt war oder im Zeichen von Gegensatz und Widerspruch stand. Lassen Sie mich im folgenden auf einige Verbindungen hinweisen, die zwischen Kirche und Kunst, Kirche und Publizistik bestehen und zu einem besseren gegenseitigen Verstehen und zu einer fruchtbaren Zusammenarbeit im Dienst am Menschen beitragen knnen. 1. Das Verhltnis von Kirche und Kunst in Architektur, bildender Kunst, Literatur, Theater, Musik hat eine bewegte Geschichte. Ohne die Bemhungen der Mnchsklster zum Beispiel wren uns vermutlich kaum die Schtze antiker griechischer und lateinischer Autoren berliefert worden. Mit groem Freimut begab sich damals die Kirche in das Gesprch mit der antiken Literatur und Kultur. Lange Zeit galt die Kirche als Mutter der Knste. Sie war dies als Auftraggeberin; die Inhalte des christlichen Glaubens bildeten die Motive und Themen der Kunst. Wie sehr dies zutrifft, erkennt man an einem einfachen Gedankenexperiment: Man nehme aus der Kunstgeschichte in Europa und in Deutschland alles weg, was mit religiser und christlicher Inspiration zusammenhngt, und man wird sehen, wieviel, das heit wie wenig brigbleibt. In den neuzeitlichen Jahrhunderten, am strksten seit 1800, lockerte sich die Verbindung von Kirche und Kultur und damit von Kirche und Kunst. Das geschah im Namen der Autonomie und wurde im Namen einer fortschreitenden Skularisierung verschrft. Zwischen Kirche und Kunst entstand ein Graben, der immer breiter und tiefer wurde. Dies wurde am offenkundigsten im Bereich der Literatur, des Theaters und spter des Films. Die gegenseitige Entfremdung vermehrte sich durch die Kritik an Kirche und Christentum, ja an Religion berhaupt. Die Kirche wurde ihrerseits das ist einigermaen verstndlich mitrauisch gegen den modernen Geist und seine vielfltigen Ausdrucksgestalten. Dieser Geist galt als glaubens- und kirchenfeindlich, als offenbarungs- und religionskritisch. Die Haltung der Kirche war Abwehr, Distanzierung und Widerspruch im Namen des christlichen Glaubens. 2. Eine grundstzlich neue Beziehung von Kirche und Welt, von Kirche und moderner Kultur und damit auch von Kirche und Kunst
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wurde durch das Zweite Vatikanische Konzil geschaffen und grundgelegt. Man kann sie bezeichnen als Beziehung der Zuwendung, der ffnung, des Dialogs. Damit ist verbunden die Zuwendung zum Heute, das Aggiornamento. Die Konzilsvter widmen in der Pastoralkonstitution Gaudium et Spes der richtigen Frderung des kulturellen Fortschritts ein eigenes Kapitel und gehen, wie in der alten Kirche, ohne Enge und ngstlichkeit das Problem mit Freimut an. Die Welt ist eine eigenstndige Wirklichkeit, sie hat ihre Eigengesetzlichkeit. Davon ist auch die Autonomie der Kultur und mit ihr die der Kunst betroffen. Diese Autonomie ist, recht verstanden, kein Protest gegen Gott oder gegen die Aussagen des christlichen Glaubens ; sie ist vielmehr der Ausdruck dessen, da die Welt Gottes eigene, in die Freiheit entlassene Schpfung ist, dem Menschen zur Kultur und Verantwortung bergeben und anvertraut.
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Damit ist die Voraussetzung gegeben, da die Kirche in ein neues Verhltnis zur Kultur und zur Kunst eintritt, in ein Verhltnis der Partnerschaft, der Freiheit und des Dialogs. Das ist um so leichter mglich und kann um so fruchtbarer sein, als die Kunst in Ihrem Land frei ist und sich im Raum der Freiheit verwirklichen und entfalten kann. Wo es um die verantwortete Freiheit Ihrer Berufe geht, will und mu die Kirche immer Ihr Partner sein, Partner in der Sorge um die Wrde des Menschen in einer in ihren Fundamenten erschtterten Welt. 3. Die Kirche sieht die Berufe der Knstler und Publizisten in einer Bestimmung, die zugleich die Mitte, die Gre und die Verantwortung Ihrer Berufe bezeichnet. Nach christlicher Auffassung ist jeder Mensch Bild und Gleichnis Gottes. Dies trifft hinsichtlich der schpferischen Ttigkeit in einer besonderen Weise fr den Knstler und den Publizisten zu. Ihr Beruf ist Ihrer jeweiligen Aufgabe entsprechend ein schpferischer Beruf. Sie geben der Wirklichkeit und dem Stoff der Welt Form und Gestalt. Sie verbleiben nicht in der bloen Abbildung oder in der Beschreibung der Oberflche. Sie versuchen, die Wirklichkeit des Menschen und seiner Welt zu verdichten im ursprnglichen Sinn des Wortes. Sie wollen in Wort, Ton, Bild und Gestaltung etwas ahnen lassen und vernehmbar machen von der Wahrheit und Tiefe der Welt und des Menschen, wozu auch die menschlichen Abgrnde gehren.
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Dies zu sagen, bedeutet keine heimliche christliche oder kirchliche Vereinnahmung der Kunst und der Knstler, der Medien und Publizisten, sondern eine Wrdigung aus der Sicht des christlichen Glaubens, eine Wrdigung, die erfllt ist von Positivitt, von Respekt und Anerkennung. Der deutsche Kardinal Nikolaus von Kues hat den Satz geschrieben : Schpfertum und Kunst, die einer Seele im Glcksfall zukommen, sind zwar nicht jene wesensmige Kunst, die Gott ist, aber sie sind Mitteilung und Teilhabe an ihr. 4. Fragen wir weiter : Wo liegen die gegenseitigen Verbindungen und Verknpfungen zwischen Kirche und Kunst, Kirche und Publizistik? Darauf ist zu antworten : Das Thema der Kirche und das Thema der Knstler wie Publizisten ist der Mensch, das Bild vom Menschen, die Wahrheit vom Menschen, das Ecce homo, wozu seine Geschichte, seine Welt und Umwelt gehren, ebenso der gesellschaftliche, konomische und politische Kontext. Die Kirche als Vermittlerin der Botschaft des christlichen Glaubens wird immer daran erinnern, da die Wirklichkeit des Menschen nicht umfassend beschrieben werden kann ohne die theologische Dimension, da nicht vergessen werden darf, da der Mensch Geschpf ist, zeitlich und rumlich begrenzt, auf Hilfe und Ergnzung angewiesen. Da menschliches Leben Geschenk und Empfang ist, da der Mensch nach Sinn sucht, nach Heil und Erlsung fragt, weil er in vielfltiger Weise in Zwnge und Schuld verstrickt ist. Die Kirche wird immer daran erinnern, da in Jesus Christus das wahre und eigentliche Bild des Menschen und des Menschlichen gegeben ist. Jesus Christus bleibt, so sagt der deutsche Philosoph Karl Jaspers, der magebendste unter den Magebenden der Geschichte. Und das Konzil betont : Christus, der neue Adam, ... macht dem Menschen den Menschen selbst voll kund und erschliet ihm seine hchste Berufung.
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Auch der Kunst geht es in all ihren Bereichen die Mglichkeiten von Film und Fernsehen immer miteingeschlossen um den Menschen, um das Bild vom Menschen, um die Wahrheit vom Menschen. Obwohl der Augenschein oft dagegen spricht, sind diese tiefen Bestimmungen und Anliegen auch der Kunst von heute nicht vllig fremd. Der religise und christliche Ursprung der Kunst ist nicht gnzlich versiegt. Themen wie Schuld und Gnade, Verstrickung und Erlsung, Unge2
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rechtigkeit und Gerechtigkeit, ja Barmherzigkeit und Freiheit, Solidaritt und Nchstenliebe, Hoffnung und Trost kehren in der heutigen Literatur, in Text- und Drehbchern wieder und finden groe Resonanz. Eine Partnerschaft von Kirche und Kunst im Blick auf den Menschen besteht darin, da beide den Menschen aus fremder Knechtschaft befreien und ihn zu sich selbst fhren wollen. Sie erffnen ihm einen Raum der Freiheit Freiheit von den Zwngen des Nutzens, der Leistung um jeden Preis, des Effekts, der Verplanung und Funktionalisierung. 5. Wir sagten, der Kirche und der Kunst gehe es um den Menschen, um sein Bild, um seine Wahrheit, um die Erschlieung seiner Wirklichkeit und dies in der gegenwrtigen Stunde, im aktuellen Aggiornamento, um ein Wort des I I . Vatikanischen Konzils zu gebrauchen. Fr diese Aufgabe leistet die Kunst der Kirche einen groen Dienst, den Dienst der Konkretion. Auf diesen Dienst ist die Kirche angewiesen ; denn die Wahrheit ist konkret. In der heutigen Kunst, in Literatur und Theater, in der bildenden Kunst, im Film und weithin in der Publizistik wird der Mensch aller romantischen Verbrmung und Verklrung entkleidet er wird, wie man sagt, in ungeschminkter Realistik dargestellt. Dazu gehren in der heutigen Kunst der Auf weis der Verirrungen und Verwirrungen, der ngste und der Verzweiflung, der Absurditt und Sinnlosigkeit, die Darstellung einer zur Karikatur entarteten Welt und Geschichte. Oft wird dies verbunden mit dem Abbau aller Tabus. Literatur, Theater, Film, bildende Kunst verstehen sich heute weithin als Kritik, als Protest, als Opposition, als Anklage gegen das Bestehende. Das Schne scheint als Kategorie der Kunst auszufallen zugunsten einer Darstellung des Menschen in seiner Negativitt, in seinem Widerspruch, in seiner Ausweglosigkeit, in der Abwesenheit von jeglichem Sinn. Das scheint das aktuelle ))Ecce homo zu sein. Die sogenannte heile Welt wird Gegenstand von Hohn und Zynismus. Auch diesen Fragen hat sich in groer Offenheit das I I . Vatikanische Konzil in seinem Dekret ber die sozialen Kommunikationsmittel gestellt. Gegen die Darstellung des Bsen in seinen Formen und Gestalten ist auch im Namen des christlichen Glaubens und der Kirche an sich
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nichts einzuwenden. Das Bse ist eine Realitt, deren Ausmae gerade unser Jahrhundert, gerade auch Ihr Land und meine Heimat bis an die uersten Grenzen erlebt und erlitten haben. Ohne die Realitt des Bsen ist auch die Realitt des Guten, der Erlsung, der Gnade, des Heiles nicht zu ermessen. Das ist kein Freibrief fr das Bse, aber ein Hinweis auf seinen Ort. Und hier ist auf einen nicht unwichtigen und nicht ungefhrlichen Tatbestand hinzuweisen. Kann der Spiegel des Negativen in der Vielfalt heutiger Kunst nicht zum Selbstzweck werden? Kann er nicht zum Genu am Bsen, zur Freude an der Zerstrung und am Untergang, kann er nicht zum Zynismus und zur Menschen V e r a c h t u n g fhren? Wenn die Realitt des Bsen gezeigt wird, dann will dies, auch in der inneren Logik der Kunst, das Furchtbare als furchtbar aufzeigen, erschttern. Somit zielt diese Darstellung nicht darauf, da es beim Bsen bleibt ; vielmehr darauf, da es nicht schlimmer, sondern anders, besser wird. Du mut dein Leben ndern, du mut umkehren und einen neuen Beginn setzen, du mut dem Bsen widerstehen, damit es nicht das letzte Wort behalte und die alles bestimmende Wirklichkeit werde. Dies ist nicht nur Ruf und Mahnung der Kirche, es ist auch Aufgabe der Kunst und Publizistik in allen Bereichen und dies nicht erst durch eine nachtrgliche und zustzliche moralische Hypothek. Die helfende, heilende, luternde und reinigende Kraft wurde der Kunst schon von den Griechen zugeschrieben ; dazu kommen die Ermutigung zur Hoffnung und der Versuch einer Sinngebung, auch wenn nicht alle Fragen nach dem Warum gelst werden knnen. Dies alles darf der heutigen Kunst um ihrer selbst und um der Menschen willen nicht verlorengehen. In diesem Dienst kann und soll es zu einer Verbindung von Kirche und Kunst kommen, ohne da das je Eigene verwischt wird. 6. Wenn die Kirche auf das Aggiornamento bedacht ist, auf das Heutigwerden des christlichen Glaubens, seiner Weisungen und Verheiungen, dann ist zu sagen : Nirgends wird die Situation, das Lebensgefhl, aber auch der Fragehorizont des heutigen Menschen so eindrucksvoll dargestellt wie in der heutigen Kunst und Publizistik. Darauf ist die Kirche verwiesen und angewiesen. Wenn der christliche Glaube als Wort und als Antwort fr die Menschen vermittelt werden soll, dann mssen die Fragen dazu genannt und bewut gemacht werden. Die Kirche braucht die Kunst. Sie braucht sie zur Vermittlung
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ihrer Botschaft. Die Kirche bedarf des Wortes, das vom Wort Gottes Zeugnis und Kunde gibt und zugleich ein Menschenwort ist, das eingehen will in die Sprachwelt des heutigen Menschen, wie sie in der heutigen Kunst und Publizistik begegnet. Nur so kann das Wort lebendig bleiben und zugleich den Menschen bewegen. Die Kirche bedarf des Bildes. Das Evangelium wird in vielen Bildern und Gleichnissen erzhlt; es soll und kann in Bildern anschaulich gemacht werden. Im Neuen Testament wird Christus das Bild, die Ikone des unsichtbaren Gottes genannt. Die Kirche ist nicht nur Kirche des Wortes, sondern auch der Sakramente, der heiligen Zeichen und Symbole. Lange Zeit stellten neben dem Wort die Bilder die Heilsbotschaft dar, und dies geschieht bis heute. Das ist gut so. Der Glaube wendet sich nicht nur an das Hren, sondern auch an das Sehen, an die beiden Grundvermgen des Menschen. In den Dienst des Glaubens, wie er im Gottesdienst zu Wort kommt, stellt sich auch die Musik. Jedermann wei, da viele groe Schpfungen und Werke der Musik sich der Einladung durch den lebendigen Glauben der Kirche und ihren Gottesdienst verdanken. Der Glaube will nicht nur bekannt und gesprochen, er will auch gesungen werden. Und die Musik weist darauf hin, da die Sache des Glaubens auch eine Sache der Freude, der Liebe, der Ehrfurcht und des berschwangs ist. Diese Motivation und Inspiration ist auch heute noch lebendig. Vielfach sucht die Musik noch neue Formen im Rahmen der Reform der Liturgie. Hier steht noch ein weites Feld offen. Die Verbindung von Kirche und Kunst ist im Bereich der Musik lebendig und fruchtbar. Etwas hnliches lt sich sagen vom Verhltnis der Kirche zur Architektur und zur bildenden Kunst. Die Kirche braucht den Raum als Ort ihres Gottesdienstes, als Raum der Versammlung des Volkes Gottes und seiner vielfltigen Aktivitten. Nach den furchtbaren Zerstrungen des letzten Weltkriegs ist in der ganzen Welt, vor allem auch in der Bundesrepublik Deutschland, eine Kirchenbaukunst entstanden, die das Zeugnis einer lebendigen Kirche ist. Die moderne Kirchenbaukunst wollte bewut keine Imitation der Romanik, der Gotik, der Renaissance, von Barock und Rokoko sein, dessen schnste deutsche Schpfungen in Bayern sind. Die moderne Kirchenbaukunst wollte aus dem Geist und Stilempfinden unserer Zeit und mit den heute mglichen Mitteln dem Glauben unserer Zeit Gestalt und Ausdruck verleihen und ihm zugleich eine Sttte der Beheimatung geben. Dies ist in vielen hervorragenden Beispielen gelungen. Allen an diesem
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groen Werk Beteiligten den Architekten und Knstlern, den Theologen und Bauleuten, den Pfarrern und Laien sei dafr Dank gesagt. 7. Die Kirche braucht die Kunst. Sie braucht sie in vielfltiger Weise. Braucht die Kunst auch die Kirche? Das scheint heute weithin nicht der Fall zu sein. Aber wenn die Verbindung von Religion, von Kirche und Kunst so eng ist, wie ich zu zeigen versucht habe, vor allem im Blick auf den Menschen, auf das Bild vom Menschen und die Wahrheit von ihm und wenn der christliche Glaube in seinen Inhalten, die die Kirche vermittelt, die Kunst in ihren grten Epochen und in bis heute unberholten Werken inspiriert hat, auch und gerade in Deutschland, dann ist die Frage erlaubt: Verarmt nicht die Kunst, bringt sie sich nicht um entscheidende Gehalte und Motive, wenn sie auf die Wirklichkeit verzichtet, die durch die Kirche reprsentiert wird? Die heutige Begegnung selbst mchte eine aufrichtige Einladung an alle Kunstschaffenden sein zu einer neuen partnerschaftlichen, vertrauensvollen Zusammenarbeit mit der Kirche, eine Einladung, die geistig-religise Tiefendimension wieder zuentdecken, die die Kunst in ihren edelsten und hchsten Ausdrucksformen zu allen Zeiten ausgezeichnet hat. 8. Bei den bisherigen berlegungen waren auch die Publizisten und Journalisten schon immer miteingeschlossen, die Vielfalt der Berufe in Presse, Rundfunk und Fernsehen. Der Besuch des Papstes in der Bundesrepublik Deutschland wurde von den Medien, das heit von Ihnen, den Publizisten und Journalisten, mit vorbereitet; er wird von Ihnen aktuell begleitet durch Live-Sendungen, Informationen und Kommentare, die meist Wohlwollen und Zustimmung bekunden. Fr all das danke ich Ihnen herzlich. Durch Ihre Arbeit wird das, was sich in einigen Stdten der Bundesrepublik Deutschland ereignet, in millionenfacher Weise vervielfltigt. Noch nie in der Geschichte hatte die Verkndigung des Evangeliums eine solche Chance, um zu so vielen Menschen zu gelangen. Fr diesen Dienst er ist ein Dienst am Glauben, an der Kirche und damit ein Dienst am Menschen sei der Dank wiederholt. Bei dieser Gelegenheit wird jedermann offenbar, welche Macht in Ihre Hnde gelegt ist, in die Hnde der Publizisten und Journalisten.
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Sie haben einen ungeheuren Einflu auf die ffentlichkeit, auf die Meinungsbildung und auf das Bewutsein von Millionen. Das Wort und das Bild, das Sie von der Wirklichkeit der Welt, des Menschen, der Gesellschaft oder auch vom christlichen Glauben und von der Kirche vermitteln, ist bestimmend fr das Urteil, fr das Verhalten und Tun vieler Menschen. In Reaktion auf die Gleichschaltung und den Mibrauch der Presse in der Zeit des Nationalsozialismus konnte in der Bundesrepublik Deutschland ein plurales Pressewesen entstehen. Angesichts der Situation politischer und weltanschaulicher Differenzen steht der Journalist stndig vor der Aufgabe, sich mit anderen berzeugungen und Positionen auseinanderzusetzen, ideologische Tendenzen zu erkennen und offenzulegen und seinen eigenen Standpunkt zu klren und zu bestimmen. Diese groe Chance der Freiheit schliet eine gleich groe Verantwortung ein. Die Information und Nachrichtenkommen tier ung der Presse sollte stets durch Objektivitt, Urteilsvermgen und Gerechtigkeitssinn bestimmt sein. Die Gefahr, die Nachrichten selbst schon durch Tendenz zu manipulieren, liegt ebenso nahe wie die Gefahr, der Sensationsnachricht den Vorzug zu geben. Im Bereich der Boulevardbltter gibt es dafr manches beklagenswerte Beispiel. Gerade im Bereich der Nachrichtenpolitik erweist sich das Ethos des Journalisten; Das Gewicht seiner Verantwortung kann kaum berschtzt werden. Der Journalist kann diese ohne klare sittliche Grundberzeugung und ohne den Sinn fr die hohe Bedeutung der ffentlichen Kommunikation in einer freien Gesellschaft nicht hinreichend wahrnehmen. 9. Die Verantwortung des Publizisten wird vor allem deutlich, wenn die Wirkungen der Medien in Betracht gezogen werden. Zur Verantwortung des Publizisten gehrt es, die mglichen Wirkungen seiner Ttigkeit zu bedenken. Die Erforschung der Medien Wirkungen steht innerhalb der Wissenschaften erst am Anfang. Es gibt erste Hinweise auf die Wirkung von Gewaltdarstellungen in den Medien auf die Jugend. Es scheint richtig zu sein, da fr die Art und den Grad dieser Wirkungen nicht die Medien allein verantwortlich zu machen sind, aber sie drfen ihre Rolle auch nicht verleugnen und in einer bequemen Abwehrhaltung von sich weisen. Die Publizisten sind neben den Familien und den Erziehern aufgerufen, schdliche Auswirkungen solcher Gewaltdarstellungen wahrzunehmen und mitzuhelfen, sie zu verhindern.
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hnlich ist es bei der Entwicklung der politischen Kultur. Auch hier sind die Medien in ein Geflecht von Beziehungen eingebettet. Der verantwortungsvolle Journalist wird sich bewut sein, welche Mglichkeiten er hat, zu einer guten Entwicklung der politischen Kultur beizutragen, zu mehr Wahrhaftigkeit, zu mehr Rcksichtnahme auf die persnlichen Werte des anderen. Deutliche Hinweise auf eine Vorreiterrolle der Medien, vor allem des Fernsehens, liefert die Analyse der Entwicklung unserer sittlichen Werte. In einer breiten Front haben hier die Medien an einer Vernderung von Einstellungen, Normen und sittlichen Bindungen der Menschen mitgewirkt : Auf dem Gebiet des sexuellen Verhaltens sowohl der Heranwachsenden als auch der Erwachsenen, bei den Auffassungen ber Ehe und Familie und ihrer gelebten Wirklichkeit, bei der Erziehung der Kinder. Manche dieser von den Medien mit vorbereiteten Einstellungsvernderungen haben den Menschen mehr Freiheitsgrade im Umgang miteinander erffnet, die personale Beziehung untereinander vielleicht vertieft. Aber allzu deutlich zeigt sich heute auch, was mglicherweise von den Medien und den in ihnen ttigen Publizisten zu wenig beachtet wurde : der Umschlag einer vermeintlich greren Freiheit in Haltlosigkeit ; die Preisgabe sittlicher Bindungen zugunsten neuer Zwnge, die dem Menschen in seiner ganzen Wrde nicht mehr gerecht werden ; die Aufweichung des Vertrauens in den personalen Beziehungen. Hier sind die Medien gewi nicht allein verantwortlich, aber sie haben an diesem Proze initiierend und verstrkend mitgewirkt. Der Journalist ist aufgerufen, die Wirkungen seines Tuns noch besser kennenzulernen und nicht die Augen davor zu verschlieen. Denn die in seine Hnde gelegte Macht wird nur dann nicht zur Gefahr, wenn sie mit Gewissenhaftigkeit und Verantwortung verbunden ist. Der Mastab journalistischen Tuns soll nicht der Effekt sein, sondern die Wahrheit und die Gerechtigkeit. Damit dienen Sie der Sache Ihres Berufes, damit dienen und helfen Sie dem Menschen. Zu einem solch authentischen Dienst an der Wahrheit und am Menschen in Kunst und Publizistik wnsche und erbitte ich Ihnen, die Sie hier zugegen sind, und allen Ihren Berufskollegen von Herzen Gottes Licht und Beistand.
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Extra Monachium, in aronavium portu Riem , ad Auctoritates ibi adstantes habita.*
Sehr geehrter Herr Bundesprsident! Verehrter Herr Kardinal, liebe Mitbrder im Meine Damen und Herren!
Bischofsamt!
1. Meine Pastoralreise durch die deutschen Lande neigt sich ihrem Ende entgegen. Im Augenblick des Abschieds mchte ich meiner aufrichtigen Dankbarkeit Ausdruck geben : Dankbarkeit gegenber Gott und den Menschen fr das Geschenk dieser einzigartigen Ereignisse. Sie, sehr geehrter Herr Prsident, bitte ich herzlich, meinen tiefempfundenen Dank fr die beraus freundliche Aufnahme entgegenzunehmen, die mir die einzelnen Besuchsorte und die Brger ihres Landes gewhrt haben. Einen ganz besonderen Dank mchte ich an die ungezhlten Helfer richten, die sich mit so groem Erfolg um die uere Organisation dieser Reise seit Wochen intensiv bemht haben und dabei sicher manche berstunde leisten muten. Ich denke hier vor allem an die Stadtverwaltungen, die Polizei, an den Bundesgrenzschutz insbesondere die Hubschrauberpiloten , an den Malteser Hilfsdienst, an die Verkehrsunternehmen sowie an die rtlichen Kommissionen der einzelnen Bistmer. Ihnen allen ein herzliches Vergelt's Gott ! Bei dieser Reise wurden wir an wichtige Stationen aus der Geschichte der Kirche und des Volkes dieses Landes erinnert. Ich war mir bewut, da ich durch ein Land gepilgert bin, dessen christliche Wurzeln bis in die Zeit der Rmer zurckreichen ; ein Land, in dem der heilige Bischof und Mrtyrer Bonifatius im 8. Jahrhundert das Fundament dieser Ortskirche gelegt hat; ein Land, aus dem im Mittelalter eine geschichtlich bedeutsame Reihe von Ppsten und Kaisern, von Heiligen und Gelehrten hervorgegangen ist. Es ist das Land, in dem vor 700 Jahren der heilige Albertus mit dem Beinamen der Groe gestorben ist und in dem vor 450 Jahren die Oonfessio Augustana verkndet wurde. 2. Wenn ich mit Verehrung dieser ferneren Vergangenheit in einigen ihrer grten Marksteine gedenke, kann ich gleichwohl die Ereignisse der nheren Geschichte nicht bergehen. Vor gar nicht langer Zeit bin
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ich bereits einmal hier in Ihrem Land gewesen als Erzbischof und Kardinal von Krakau, und zwar im September 1978 zusammen mit einer Delegation der Polnischen Bischofskonferenz. Jener Besuch fand nur wenige Wochen nach der Wahl von Papst Johannes Paul I. statt.und wer htte das damals gedacht nur einige Tage vor seinem Tod. Ebenso konnte niemand ahnen, da die gttliche Vorsehung bald danach mich beauftragen wrde, nach ihm das Erbe des Stuhles Petri zu bernehmen. Zwei Motive veranlassen mich, diese fernen und nahen geschichtlichen Ereignisse hier beim Abschied zu erwhnen. Das erste Motiv besteht darin, da jener Besuch der polnischen Bischfe unter der Leitung des Primas von Polen eine wichtige Entwicklung bezeugte, die sich zwischen Ihrem und meinem Vaterland vollzog und immer noch fortdauert : Ich meine jenen Proze, der die berwindung der tragischen Folgen des 2. Weltkrieges zum Ziele hat, vor allem jener Folgen, welche sich den Herzen der Menschen eingeprgt haben. Ich kenne sie aus meiner persnlichen Erfahrung, weil ich mit meiner eigenen Nation die grausame Realitt dieses Weltkrieges tief erlebt habe. In diesem Zusammenhang empfinde ich groe Dankbarkeit auch fr den Gegenbesuch, den die deutschen Kardinle und Bischfe in einer Gruppe vor kurzem in Polen gemacht haben. Ich werde Euch, liebe Brder, sehr dankbar sein, wenn Ihr Euch weiterhin darum bemht, diese Kontakte noch zu vertiefen. Dabei haben wir die Geschichte der Kirche und der Christenheit dieser Nation in ihrer tausendjhrigen Dimension vor Augen, in der das Leben ihrer Brger oft nicht leicht gewesen ist. Diese Nation ist Euch von der gttlichen Vorsehung als unmittelbarer stlicher Nachbar gegeben worden. Der Leitgedanke fr diese Beziehungen mge stets die Lehre sein, die das I I . Vatikanische Konzil ber den gegenseitigen Gteraustausch zwischen den Kirchen dargelegt hat, die in den verschiedenen Nationen, Sprachen und Geschichtsverhltnissen verwurzelt sind. Ein solcher Austausch der geistigen Gter gehrt zum Wesen jener communio, durch die wir die Kirche Jesu Christi sind. Ja, darum geht es ! Wir mssen alles in unserer Macht Stehende tun, um dem Leben und dem Zusammenhalt der Menschen und Nationen dieses Kontinents eine neue Grundlage und Form zu geben und so die Folgen der entsetzlichen Erfahrung unseres Jahrhunderts zu ber-
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winden. Die Mrtyrer und Heiligen aller Zeiten bis bin zum seligen Maximilian Kolbe haben uns gezeigt, da Christi Liebe strker ist, wie es das Motto des letzten Katholikentages in Berlin ausdrckte. Nach diesem Grundsatz ist der Aufbau einer besseren Zukunft fr die Nationen und Menschen nicht nur mglich, sondern sogar eine schwerwiegende Verpflichtung fr uns : die dringlichste Aufgabe unserer Zeit in diesem zweiten Jahrtausend nach Christus, das bereits in seinen letzten Abschnitt eingetreten ist. Darum bin ich so dankbar fr die Einladung zu dieser Pastoralreise, die ich noch in diesem J a h r zu Ihnen unternehmen konnte, um Ihnen meinen Dienst als Bischof von Rom und Nachfolger des hl. Petrus zu schenken. 3. Das zweite Motiv fr meine obigen Erwgungen besteht darin, da ich aus der Einladung, die mir zunchst der Herr Kardinal von Kln und dann alle Kardinle und Bischfe zusammen ausgesprochen haben, nicht nur einen besonderen Ruf der fernen und nahen Vergangenheit vernommen habe, sondern auch die Herausforderung fr die Zukunft, deren Richtung durch die Lehre und den Geist des Zweiten Vatikanischen Konzils angezeigt wird. Gerade in Ihrem Lande, in dem Martin Luther geboren wurde und die Confessio Augustana vor 450 Jahren verkndet worden ist, erschien mir diese Herausforderung fr die Zukunft als beraus wichtig und entscheidend. Um was fr eine Zukunft handelt es sich? Es geht um jene Zukunft, die fr uns als Jnger Christi aus dem Gebet Jesu im Abendmahlssaal hervorgeht, aus dem Gebet: Ich bitte dich, Vater, alle sollen eins sein. Dieses Gebet des Herrn wird fr uns alle zur Quelle eines neuen Lebens und einer neuen Sehnsucht. Als Bischof von Rom und Nachfolger des hl. Petrus stelle ich mich voll und ganz in den Strom dieser Sehnsucht ! Darin erkenne ich die Sprache des Heiligen Geistes und den Willen Christi, denen ich bis ins letzte gehorsam und treu sein mchte. Ich will der Einheit dienen, ich will alle Wege beschreiten, die Christus uns nach den Erfahrungen der Jahrhunderte und Jahrtausende zur Einheit in jener Herde fhrt, in der er allein der einzige und sichere Gute Hirte ist. Darum war es mein groer Wunsch, gerade in diesem bedeutenden
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kumenischen Jubilumsjahr diesen Besuch zu machen. Ich mchte deshalb dem Rat der Evangelischen Kirche in Deutschland und dem Arbeitskreis christlicher Kirchen herzlich danken, da sie an der Begegnung mit dem Papst teilgenommen und im eigenen Land den Dialog mit mir aufgenommen haben. Ich habe die feste Hoffnung, da die Einheit der Christen in der Kraft des Geistes, der Wahrheit und der Liebe schon auf dem Wege ist. Wir wissen, wie lang die Zeiten der Trennung und Spaltung waren. Wie lange jedoch der Weg zur Einheit dauern wird, wissen wir nicht. Eines aber wissen wir um so sicherer : Wir mssen diesen Weg mit Ausdauer gehen weitergehen und nicht stillstehen ! Vieles mssen wir dafr tun, vor allem aber ausharren im Gebet, in einem immer kraftvolleren und innigeren Gebet. Die Einheit kann uns nur als Geschenk des Herrn, als Frucht seines Leidens und seiner Auferstehung in der angemessenen Flle der Zeit gegeben werden. Wachet und betet im Garten von Getsemani der zahlreichen Erfahrungen der Geschichte, damit ihr nicht in Versuchung fallet und auf dem Weg einhaltet !
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4. Noch einmal mchte ich auch Ihnen, sehr verehrter Herr Bundesprsident, und allen Vertretern der staatlichen Autoritt fr die an mich ergangene Einladung sehr herzlich danken. Zum Abschied spreche ich allen Brgern Ihres Landes meine besten Segenswnsche aus, darin eingeschlossen auch alle Ihre deutschen Brder und Schwestern, die jenseits der Grenzen Ihres Landes leben, sowie all jene, die zuweilen schon seit Generationen in verschiedene Lnder der Erde ausgewandert sind. Erlauben Sie mir, da ich diese Wnsche mit einer Einladung und einem Aufruf verbinde. Seit der letzten Kriegskatastrophe mit ihren furchtbaren Bildern, die wie ein Erdbeben ber Europa und unsere Heimatlnder hinweggezogen ist, ist zwar schon geraume Zeit vergangen. Und doch mu auch heute noch der Aufruf immer wieder neu vorgetragen werden, der Aufruf fr eine knftige Welt, die nach den Worten des Zweiten Vatikanischen Konzils menschenwrdiger sein soll, und dies fr alle Menschen auf der Erde. Sie werden mir beipflichten, da ein solcher Wunsch eine Herausforderung darstellt.
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Denn die Welt des Menschen und das Leben in ihr knnen nur dann menschenwrdiger werden, wenn der Mensch selbst sich bestndig darum bemht, seines Menschseins wrdiger zu werden, und zwar in allen Bereichen und Dimensionen seiner Existenz ! Ich werde der gttlichen Vorsehung zu tiefstem Dank verpflichtet sein, wenn dieser sehnsuchtsvolle Wunsch sich in Ihren Herzen und in Ihrer Umwelt erfllt, wenn er fr Sie, fr jeden einzelnen und fr alle inmitten der anderen Menschen und Nationen immer mehr Wirklichkeit wrde. Ebenso dankbar werde ich sein, wenn Sie, Shne und Tchter einer so bedeutenden Nation, Erben einer hervorragenden Kultur und Nachfahren so groer Persnlichkeiten der Geschichte Europas und der Welt, immer mehr zu Pionieren jener Zivilisation der Liebe werden, die allein es vermag, unsere Welt menschenwrdiger zu machen. Dies mge die geschichtliche Antwort der Zukunft auf die schmerzlichen Erfahrungen der Vergangenheit sein. Diesen Wunsch richte ich indirekt an ganz Europa, in dem Ihr Land durch die Vorsehung eine zentrale Stelle innehat. Ganz Europa ist zu wnschen, da sich in ihm jene Zivilisation der Liebe verwirklicht, die vom Geist des Evangeliums inspiriert und zugleich auch zutiefst humanistisch ist. Sie entspricht nmlich den tiefen Bedrfnissen und Wnschen des Menschen auch in der sozialen Dimension seiner Existenz. In dieser Dimension meint die Zivilisation der Liebe jene Form der Koexistenz und des Zusammenlebens zwischen den Vlkern, in der Europa eine wirkliche Vlkerfamilie bilden wird. Wie in jeder menschlichen Familie jeder ihr angehrende Mensch alle Achtung findet, so mssen in der Vlkerfamilie alle Nationen groe, mittlere und kleine geachtet werden. Diese Nationen haben schon ihre lange Geschichte, ihre volle Identitt und ihre eigene Kultur. Dieser eigenen geschichtlichen Reife entspricht das Recht auf Selbstbestimmung, wobei natrlich auch die entsprechenden Rechte anderer Nationen gebhrend bercksichtigt werden mssen. Es ist an der Zeit, da wir beginnen, an die Zukunft Europas zu denken, nicht von der Position der Macht und der Prpotenz, nicht von der Position wirtschaftlicher Vorherrschaft oder des Eigennutzes, sondern vom Standpunkt der Zivilisation der Liebe, die es jeder Nation ermglicht, ganz sie selber zu sein, und allen Nationen gemeinsam erlaubt, sich von der Bedrohung eines neuen Krieges und der gegenseitigen Vernichtung zu befreien. Die Liebe gestattet allen, sich wirk-
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lieh frei und in der Wrde gleich zu fhlen. Dazu mu auch die Politik einer aufrichtigen Solidaritt mit beitragen, die es unmglich macht, da sich jemand des anderen zu seinem eigenen Nutzen bedient. Zugleich schliet sie jede Form der Ausbeutung und Unterdrckung aus. Dies sind meine Wnsche, die ich Ihnen in den letzten Augenblicken meiner Anwesenheit in Ihrem Lande ausspreche. Darin eingeschlossen ist zugleich meine Dankbarkeit fr alle diese Tage, die ich bei Ihnen in Ihrem Land verbringen durfte. Gott segne dieses Land und alle seine Bewohner ! Gott segne Europa und seine Zukunft !
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ACTA SS. CONGREGATIONUM

SACRA CONGREGATIO PRO EPISCOPIS
DECRETUM
M E D I O L A N E N S I S ET C O M E N S I S De mutatione finium dioecesium.
Quo aptius christifidelium pastorali curae consuli possit, Exc.mus P. D. Carolus Maria Martini, Archiepiscopus Mediolanensis, et R. P. D. Teresius Ferraroni, Episcopus Comensis, votis Concilii Oecumenici Vaticani II de aptiore ecclesiasticarum circumscriptionum territoriali compositione obsequentes, ab Apostolica Sede postulaverunt ut ecclesiastici fines earum dioecesium aliquantulum immutarentur. Sacra Congregatio pro Episcopis, rata huiusmodi immutationem spirituali dominici gregis utiliori regimini profuturam, vigore specialium facultatum sibi a Summo Pontifice Ioanne Paulo, Divina Providentia P P . II tributarum, oblatas preces accipiendas esse censuit. Proinde suppleto, quatenus opus sit, eorum interesse habentium vel habere praesumentium consensu, hoc Decreto, perinde valituro ac si Apostolicae sub plumbo Litterae datae forent, ab archidioecesi Mediolanensi separat et finitimae dioecesi Comensi adscribit paroeciam <( SS. Vito e Modesto )) appellatam ita ut integrum territorium municipii vulgo Lomazzo dioecesi Comensi pertineat. Statuit quoque eadem sacra Congregatio ut una cum territorio paroeciae adnectantur ecclesiae, oratoria, coemeteria paroecialia, piae fundationes et alia quaelibet ecclesiastica bona ad eadem ecclesias et oratoria quomodocumque forte pertinentia. Quamobrem documenta et acta praefatae paroeciae territorium, clericos, fideles et bona temporalia forte spectantia a Curia Mediolanensi ad Curiam Comensem transmittantur, in propriis archivis custodienda. Ad haec perficienda sacra Congregatio pro Episcopis deputat Exc. mum P. D. Carolum Mariam Martini, Archiepiscopum Mediolanensem,
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necessarias et opportunas eidem tribuens facultates etiam subdelegandi, ad effectum de quo agitur, quemlibet virum in ecclesiastica dignitate constitutum, onere imposito ad eandem sacram Congregationem pro Episcopis authenticum exemplar actus peractae executionis remittendi. Datum Romae, ex Aedibus sacrae Congregationis pro Episcopis die 3 Ianuarii 1981. SB SEBASTIANUS Card. BAGGIO, Praefectus
JJ.
S. 8 Lucas Moreira Neves, Archiep. tit. Feraditanus maior, a Secretis
PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 15 Novembris 1980. Titulari episcopali Ecclesiae Goritanae R.D. Paulum Consbruch, curionem paroeciae vulgo Beverungen, quem deputavit Auxiliarem Exc.mi P. D. Ioannis I. Degenhardt, Archiepiscopi Paderbornensis. die 26 Novembris. Coadiutorem c.i.s. Exc.mi P. D. Hugoni Aufderbeck, Administratoris Apostolici permanenter constituti territoriorum Erfordiensis et Meiningensis, Exc.mum P. D. Ioachimum Wanke, Episcopum titularem Castellanum in Mauretania. die 1 Decembris. Cathedrali Ecclesiae Diniensi Exc.mum P . D . Edmundum Abele, hactenus Episcopum Monoecensem. die 5 Decembris. Coadiutorem cum iure successionis Exc.mi P. D. Alberti Gaudentii Ramos, Archiepiscopi Belemensis de Para, R. P. Vincentium Ioachimum Zico, Assistentem Generalem Congregationis Missionis. die 12 Decembris. Metropolitanae Ecclesiae Bisuntinae Exc.mum P. D. Lucianum Daloz, hactenus Episcopum Lingonensem. die lJf Decembris. Cathedrali Ecclesiae Assisiensi R. D. Sergium Goretti, e clero Civitatis Castelli, Officialem Sacrae Congregationis pro Clericis, quem simul Episcopum Nucerinum Tadinensem constitutum est. Cathedrali Ecclesiae Nucerinae Tadinensi R. D. Sergium Goretti, e clero Civitatis Castelli, Officialem Sacrae Congregationis pro Clericis, quem simul Episcopum Assisiensem constitutum est.
9 - A. A. S.
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die 15 Decembris. Cathedralibus Ecclesiis Savonensi et Naulensi R. D. Iulium Sanguineti, Vicarium Generalem Clavarensis. die 15 Decembris. Cathedrali Ecclesiae Oenipontanae R. D. Rinaldum Stecher, professorem religionis apud Accademiam Paedagogicam in civitate Oenipontana. die 19 Decembris. Coadiutorem c.i.s. Exc.mi P. D. Emmanueli D'Almeida Trindade, Episcopi Aveirensis, Exc.mum P. D. Antonium Baltazar Marcelino, Episcopum titularem Cercinitanum, hactenus Auxiliarem Antistitis Ecclesiae Lisbonensis. die 20 Decembris. Titulari Episcopali Ecclesiae Tabborensi R. P. Getulium Teixeira Guimares, Provincialem Societatis Verbi Divini in Brasilia, quem dputa vit Auxiliarem Exc.mi P. D. Geraldi Micheletto Pellanda, C. P., Episcopi de Ponta Grossa. Titulari Episcopali Ecclesiae Biltensi R. D. Ruben Augustum de Souza Espinla, e clero Sancti Caroli in Brasilia, quem deputavit Auxiliarem Exc.mi P. D. Stanislai Arnoldi van Melis, C. P., Episcopi Praelati Sancti Ludovici de Montes Belos. Coadiutorem c.i.s. Em.mi P. D. Leonis Stephani S. R. E. Cardinalis Duval, Archiepiscopi Algeriensis, Exc.mum P. D. Henricum Teissier, hactenus Episcopum Oranensem. Titulari episcopali Ecclesiae Themisonensi R. D. Ennium Appignanesi, e clero romano, quem deputavit Auxiliarem Exc.mi P. D. Angeli Criscito, Episcopi Lucerini atque S. Severi. Titulari episcopali Ecclesiae Rotariensi R. D. Martinum Scarafile, e clero monopolitano, quem deputavit Auxiliarem Exc.mi P. D. Antonii D'Erchia, Episcopi Monopolitani atque Conversanensis. die 22 Decembris. Cathedrali Ecclesiae Castellanetensi R. D. Franciscum Voto, e clero dioeceseos Cassanensis, a studiis Pontificiae Commissionis C.I.C. recognoscendo. die 23 Decembris. Titulari episcopali Ecclesiae Vannidensi R. D. Alexandrum Plotti, curionem in Urbe paroeciae vulgo S. Lucia a piazza d'Armi, quem deputavit Auxiliarem Em.mi ac Rev.mi Hugonis S. R. E. Cardinalis Poletti, vicaria potestate Urbis Antistitis. die 30 decembris. Praelaturae Funesiopolitanae, cum charactere episcopali, R. P. Lucam Aloisium Donnelly, Vicarium Capitularem eiusdem Praelaturae. die 7 Ianuarii 1981. Titulari episcopali Ecclesiae Amaurensi R. D. Norbertum Werbs, curionem paroeciae in oppido vulgo Neubranden-
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brg, quem deputavit Auxiliarem Exc.mi P. D. Henrici Theissing, Administratoris Apostolici permanenter constituti Sverinensis. die 12 Ianuarii. Cathedrali Ecclesiae Tepicensi R. D. Alfonsum Humbertum Robles Cota, Vicarium Generalem dioecesis Culiacanensis. die 16 Ianuarii. Titulari Episcopali Ecclesiae Siguitanae, R. D. Iosephum Keith Symons, Vicarium Generalem Sancti Petri in Florida, quem deputavit Auxiliarem Exc.mi P. D. Villelmi T. Lar kin, Episcopi eiusdem dioecesis. die 20 Ianuarii. Cathedrali Ecclesiae S. Iacobi de Estero Exc.mum P. D. Emmanuelem Guirao, hactenus Episcopum Novoraniensem. die 26 Ianuarii. Cathedrali Ecclesiae Sancti Ioseph in California, noviter erectae, Exc.mum P. D. Rolandum Petrum DuMaine, hactenus Episcopum tit. Sardanensem. die 29 Ianuarii. Titulari episcopali Ecclesiae Casensi in Numidia R. D. Rodericum Arango Velasquez, e Societate Presbyterorum a S. Sulpitio, quem deputavit Auxiliarem Exc.mi P. D. Alfonsi Lpez Trujillo, Archiepiscopi Medellensis. die SI Ianuarii. Cathedrali Ecclesiae Tequinensi Exc.mum P. D. Pium Bello Ricardo, hactenus Episcopum titularem Thuccensem terebenthinum et Auxiliarem eiusdem dioecesis.
SACRA CONGREGATIO PRO GENTIUM EVANGELIZATIONE SEU DE PROPAGANDA FIDE

PROVISIO ECCLESIARUM Decretis Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, Ioannes Paulus P P . II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 29 Novembris 1980. Cathedrali Ecclesiae, noviter erectae Orluanae in Mgeria, R. D. Gregorium Ochiaga, rectorem Seminarii Philosophici de Ikot Ekpene. Cathedrali Ecclesiae Morotonsi R. D. Paulum Kalanda, e clero Masakansis dioecesis, vicarium episcopalem pro Religiosis.
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Cathedrali Ecclesiae Kokstadensi R. P. Vilfridum Napier, sodalem Ordinis Fratrum Minorum, hucusque Administratorem Apostolicum eiusdem dioeceseos. Cathedrali Ecclesiae Tuticorensi R. D. Teresanathan S. Amalanather, e clero dioecesis Taniorensis, St. Anthony's High School )) directorem. Titulari episcopali Ecclesiae Simidiccensi R. D. Iosephum Kumuondala Mbimba, e clero dioecesis Lisalansis, nuper Philosophici Seminarii maioris archidioecesis Mbandakanae-Bikoronsis rectorem, quem Auxiliarem Exc.mi P. D. Iosephi Weigl, Episcopi Bokunguensis-Ikelansis, deputavit. Cathedrali Ecclesiae, noviter erectae in Uganda, Sorotiensi R. D. Erasmum Desiderium Wandera, vicarium episcopalem in regione vulgo Bugisa et Sebei nuncupata dioecesis Tororonsis. die 24 Ianuarii 1981. Cathedrali Ecclesiae Baniulensi R. P. Michaelem Cleary, Congregationis Sancti Spiritus, hucusque eiusdem nominis dioecesis Vicarium Generalem. Cathedrali Ecclesiae, noviter erectae in Nigeria, Okigvensi R. D. Antonium E. Ilonu, in Seminario maiori Enuguensis dioecesis Sacrae Scripturae doctorem. Titulari episcopali Ecclesiae Castellotatroportensi R. P. Theodorum Arroyo Robelly, Societatis S. Francisci Salesii sodalem eiusdemque Societatis in Aequatoria Superiorem Provincialem, quem constituit Vicarium Apostolicum Mendenzensis Vicariatus. Titulari episcopali Ecclesiae Crepedulensi R. P. Petrum Shaw, Congregationis Missionariorum Oblatorum B. M. V. socium atque Consultorem Provincialem, quem nominavit Vicarium Apostolicum Pilcomayonsis in Paraguaio Vicariatus. NOMINATIO Peculiari dato decreto, Sacra Congregatio pro Gentium Evangelizatione seu de Propaganda Fide ad suum beneplacitum renuntiavit : die 29 Novembris 1980. Exc.mum P. D. Bonifatium Hauxiku, Episcopum titulo Troyniensem, Vindhokensis vicariatus Vicarium constituit Apostolicum.
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SACRA CONGREGATIO PRO CAUSIS SANCTORUM

R O M A N A SEU V I C T O R I E N , SEU C O N C H E N .
Beatificationis et Canonizationis Servi Dei Dominici a SS.mo Sacramento, Sacerdotis Professi Ordinis SS.mae Trinitatis. SUPER DUBIO
An constet de virtutibus theologalibus Fide, Spe et Caritate tum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine, earumque adnexis, in gradu heroico, in casu et ad effectum de quo agitur. Singularem SS.mae Trinitatis cultum inde ab origine institutivum et veluti discriminans elementum esse Ordinis, qui ab eadem augusta aeternaque Trinitate nomen ducit, quod demum saeculorum decursu non intermissa traditione est ditatum, pro comperto est (cfr. CONSTITUTIONES Fratrum Ordinis SS.mae Trinitatis, n. 4). Quapropter fratres, quippe qui eidem Ordini incorporentur, Trinitati novo et peculiari titulo se dedunt, cum Deus prae ceteris religiosis eos vasa effecerit electionis, ut mirabile SS.mae Trinitatis nomen per universum mundum portarent
(cfr. S. IOANNES BAPTISTA A CONCEPTIONE, Obras, tom. VI, cap. 1, p. 4).
Huiusmodi adumbrata sodalis Ordinis SS.mae Trinitatis imago ita in iisdem Ordinis Constitutionibus lumine cumulatur : Ordinis enim sodales vocantur ad vitam agendam in mysterio Christi et Ecclesiae atque ad uberiorem SS.mae Trinitatis in dies magis magisque vitam participandam, divinum propositum conscie et plene exsequentes, iuxta donum ipsis datum, ad similitudinem Christi, qui, a Spiritu Sancto ductus, in omnibus voluntatem Patris quaesivit et explevitj) (Ibid., n. 35). Quas vivendi rationes et normas veluti sibi commendatas et in rem deducendas habuit Servus Dei Dominicus a SS.ma Trinitate, novissimum prorsus decus atque ornamentum Ordinis Excalceatorum SS.mae Trinitatis. Ipse ortum duxit die 11 mensis Maii anno 1901 in Vasconico oppido Dima, intra Victoriensis tunc dioeceseos, nunc Flaviobrigensis intra fines posito, fertili quidem viridario iuvenum ad sacra capessenda
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vel religiosam vitam amplectendam a Deo vocatorum. Parentes Simon Iturrate et Martha Zubero, ruricolae non tenui praediti fortuna, sed integra fide optimisque moribus ditiores, infantulum postridie sacro Baptismatis fonte, imposito nomine Dominico, lustrandum curaverunt. Undecim ex coniugio eis fuerunt liberi, quorum Dominicus maximus natu. Is inde a puero in semitis Dei educatus, singularis docilitatis, modestiae, animi candoris et caritatis egregia, in quae ceteri respicerent, specimina praebuit. Puerilia solacia ipsum non alliciebant; tempus a studiis vacuum inserviendo exigebat sacerdotibus sacra facientibus vel sacra agentibus exercitia; totus quidem prae laetitia gestiebat si cum clericis suam operam conferre potuerit. Indoles pueri pacifica; diligentia, qua commissa sibi munia implebat, maxima ; singularis, qua Ecclesae caerimoniis astabat, modestia. Primariam institutionem in duabus scholis publicis sui natalis loci recepit et aestivo tempore in aliis quoque privatis. Iuxta temporis morem, decennis ad eucharisticam mensam primum accessit et biennio post sacro linitus est Chrismate. Deo in sortem suam vocanti obsecutus, Dominicus, die 30 Septembris anno 1914, ingressum fecit in Ordinis SS.mae Trinitatis collegium pro postulantibus in oppido Algorta situm. Morbi autem causa paternam domum revertit, sed aliquanto post in postulatum rediit, exspectationem quam de ipso moderatores conceperant longe superaturus. Diligentia namque, humilitate, disciplinae observantia, spiritus fervore et scientiae acquirendae cupiditate exornatus non parum profecit, egregia sui opinionem inter confratres et religiosos excitando. Ad religiosam vestem induendam admissus, tirocinium, retento in Baptismate indito nomine, die 11 Decembris a. 1917 in Conventu La Bien Aparecida in pago Marrn, dioecesis Santanderiensis, inivit. Novitiatu durante morum innocentia, regularum observantia, modestia atque humilitate necnon corporis mortificatione adeo praefulsit, ut aliis in exemplum propositus fuerit. Ibi, die 14 Decembris a. 1918 simplicia vota nuncupavit. Deinde, anno 1919 Romam missus, studiorum curriculum, philosophiae scilicet et theologiae, in Gregoriana Pontificia Universitate cumulata cum laude est emensus, doctoralem lauream anno 1926 adeptus. Interea autem, die 23 Octobris a. 1922, sollemnia emiserat vota. Dum studiis in Urbe dat operam, admirabilis in eo inerat animi demissio, assiduum orandi studium, angelica totius corporis compositio et modestia. Fervorem spiritus oratione, piis exercitationibus, carnis castigatione et regulari observantia iugiter alebat. Semper aequi animi,
Sacra
Congregatio
pro
Causis
Sanctorum
135
erga omnes affabilis ac mitis; promptus aderat sodalibus ope vel adiutorio indigentibus ; in se unum saevus et implacabilis adeo fuit ut ardorem eius moderatores plerumque cohibere debuerint. Prudentiam, caritatem morumque gravitatem in munere, quod vocant, zelatoris studentium, quo per quadriennium est functus, egregie ostendit. Deiparam Virginem semper filiali pietate est prosecutus, totusque in colenda augusta Trinitate fuit. Fulgens quoque fuit in religione erga SS.mum altaris Sacramentum. Ut erat cupidus, sanctitatis adipiscendae, voto se obstrinxit faciendi semper quod perfectissimum coram Deo putaret. Die tandem 9 mensis Augusti anni 1925, quod flagrantissime concupiverat, est assecutus, nempe Christi sacerdotio ornatus est. Cum autem desiderio flagraret salutis animarum promovendae gloriamque summae Triadis praedicandi, Famulus Dei a Moderatoribus licentiam petiit sese in missionum terras conferendi, quod ei antea quodammodo repromissum erat. Revera Provinciale Capitulum Cordubae anno 1926 celebratum eum nominavit magistrum studentium et professorem philosophiae et theologiae. Haec tamen officia exercere numquam potuit ; nam infirma cum esset valetudine, laboribus fractus, in gravem atque insanabilem incidit morbum phthisis, quopropter in Hispaniam initio mensis Septembris eo ipso anno 1926 redire coactus est. In Conventu Algortano primum receptus est, deinde in Matritensi ac demum in Belomontano, dioeceseos Conchensis, ubi post tres menses, sacramentis Ecclesiae munitus, cura et amore fratrum circumdatus, pie obdormivit in Domino die 7 Aprilis anno 1927, nondum annum aetatis suae vicesimum sextum assecutus, lucratus tamen tempora multa. Qui praeclarum effulsit exemplum et christianae pietatis in saeculo et religiosae perfectionis in Ordine, sanctitatis fama adhuc vivens circumfundebatur. Quae vix quidem fama, ipso mortuo, magis in dies percrebruit eamdemque Deus supernis signis visus est confirmare. Quapropter Causa de Beatorum Caelitum honoribus eidem decernendis agi coepta est; atque post processus episcopali potestate instructos in Curiis ecclesiasticis Victoriensi (aa. 1928-1931), Conchensi (a. 1931) et, per rogatorias litteras, apud Urbis Vicariatum (aa. 1932-1936), Causa apud Apostolicam Sedem, probante Pio Papa XII, die 29 Maii a. 1958 est introducta. Edito deinde, die 3 Ianuarii a. 1959, Decreto super cultu publico eidem Servo Dei non exhibito, rite sunt adornati processus auctoritate apostolica super virtutibus in specie eiusdem Famuli Dei apud Curias Flaviobrigensem (aa. 1959-1961) et Conchensem (aa. 1959-
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1961). De omnium autem horum processuum iuridica vi et auctoritate Decretum diei 21 mensis Martii anno 1964 prodiit. Servatis itaque omnibus de iure servandis, de virtutibus theologalibus et cardinalibus eisque adnexis Servi Dei Dominici a SS.mo Sacramento disceptatum est, et quidem primum, die 19 Februarii a. 1980, in Congressu, qui appellatur, Peculiari Officialium Praelatorum Patrumque Consultorum Sacrae Congregationis pro Causis Sanctorum ; deinde vero, die 10 Iunii eodem anno, in Coetu Plenario Cardinalium, in quo Rev.mus Cardinalis Aloisius Ciappi, Causae ponens seu relator, sequens dubium discutiendum proposuit : An constet de virtutibus theologalibus Fide, Spe et Caritate cum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine earumque adnexis, in gradu heroico, in casu et ad effectum de quo agitur. Et E.mi Patres Cardinales, qui convenerant, auscultata Ponentis relatione, adfirmando responderunt. Facta postmodum de hisce omnibus die 19 Iunii hoc vertente anno per Cardinalem Conradum Bafile, Sacrae Congregationis tum Praefectum, Summo Pontifici Ioanni Paulo II relatione, Sanctitas Sua suffragia Patrum Cardinalium excipiens, ut Decretum super heroicis Servi Dei virtutibus rite appararetur mandavit. Quod cum factum esset, accitis Cardinalibus infrascripto et Aloisio Ciappi, ponente seu relatore Causae, ceterisque de more convocandis, meque Antistite a Secretis, eisque astantibus Beatissime Pater sollemniter edixit : Constare de virtutibus theologalibus Fide, Spe et Caritate cum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine earumque adnexis, Servi Dei Dominici a SS.mo Sacramento, in gradu heorico et ad effectum de quo agitur. Hoc autem Decretum promulgari et in acta S. Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 11 Octobris A. D. 1980.
PETRUS Card. PALAZZINI, Praefectus
L.
s.
it Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
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DIARIUM ROMANAE CURIAE

Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza Ufficiale per la presentazione delle Lettere credenziali: Giovedi, 8 Gennaio 1 9 8 1 , S. E. il Signor MASAMI OTA Ambasciatore del Giappone presso la Santa Sede. Sabato, 1 0 Gennaio 1 9 8 1 , S. E. il Signor JOHANNES PROKSCH, Ambasciatore d'Austria presso la Santa Sede. Sabato, 1 7 Gennaio 1 9 8 1 , S. E. il Signor JOSEPH QUAO CLELAND, Ambasciatore del Ghana presso la Santa Sede. Giovedi, 2 9 Gennaio 1 9 8 1 , S. E. il Signor GONALO CALDEIRA COELHO, Ambasciatore dei Portogallo presso la Santa Sede. Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza: Lunedi, 12 Gennaio 1 9 8 1 , l'Ecc.mo Corpo Diplomtico presso la Santa Sede. Giovedi, 1 5 Gennaio 1 9 8 1 , S. E. il Signor DON JORDI PUJOL, Presidente delia Generalit di Catalogna (Spagna)-, il Signor LECH WALESA, capo del sindacato libero polacco Solidariet . Venerdi, 2 3 Gennaio 1 9 8 1 , S. E. il Signor VALRY GISCARD d'Estaing, Presidente delia Repubblica Francese. Sabato, 2 4 Gennaio 1 9 8 1 , S. E. il Signor GIUSEPPE KINCHUL, Ministro delle Comunicazioni delia Repubblica di Corea. Giovedi, 2 9 Gennaio 1 9 8 1 , il Signor JUAN ANTONIO SAMARANCH, Presidente del Comitate Internazionale Olimpico. Giovedi, 15 Gennaio 1981, alia presenza del Santo Padre, si tenuta, nel Palazzo Apostolico Vaticano, una riunione degli Em.mi Signori Cardinali Capi dei Dicasteri delia Curia Romana. Sabato, 31 Gennaio 1981, alla presenza del Santo Padre, si riunita la Sacra Congregazione pr le Cause dei San ti.
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SEGRETERIA DI STATO
NOMINE Con Breve Apostolico il Santo Padre Giovanni Paolo II ha nominato : 23 gennaio 1981. S. E. Mons. baldo Calabresi, Arcivescovo tit. di Fondi,
NUNZIO APOSTOLICO IN ARGENTINA.
Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato : 9 16 17 gennaio 1981. Avv. Prof. Lorenzo Spinelli,
GREGAZIONE PER IL CONSULTORE DELIA SACRA CON-
CLERO. CONSULTORE DELIA SADEI
P. Raniero Cantalamessa, O.F.M.C,

CRA POPOLI. CONGREGAZIONE PER
V EVANGELIZZAZIONE
L'Em.mo Signor Cardinale Ernesto Civardi,

SACRA POPOLI. CONGREGAZIONE PER
MEMORO
DELIA DEI
V EVANGELIZZAZIONE
21
L'Em.mo Signor Cardinale William W. Baum,

DELIA ZIONE SACRA DEI CONGREGAZIONE POPOLI. PER
MEMBRO
V EVANGELIZZA-
30
L'Em.mo Signor Cardinale Giuseppe Caprio,

DELIA SANTA PREFETTURA SEDE. DEGIT AFFARI
PRESIDENTE DELIA
ECONOMICI
L'Em.mo Signor Cardinale Agostino Casaroli, Segretario di Stato, PRESIDENTE DELVAMMINISTRAZIONE DEI
PATRIMONIO DELIA SEDE APOSTOLICA.
PROTONOTARI
APOSTOLICI
SOPRANNUMERARI
21 maggio 1980. Mons. Henry J. Beel (Rockville Centre). 16 agosto Mons. Alois Wimmer (Salzburg). 5 gennaio 1981. Mons. Charles Moeller (Malines-Bruxelles).
PRELATI D'ONORE DI SUA SANTIT:
12 gennaio 1980. Mons. Max Zistl (Mnchen und Freising). 21 maggio Mons. Thomas R. Daly (Rockville Centre). Mons. James L. Griffin (Rockville Centre). Mons. Joseph F. Lawlor (Rockville Centre). Mons. Raymond V. Stegmann (Rockville Centre). Mons. Edward L. Melton (Rockville Centre). Mons. John A. Alesandro (Rockville Centre). Mons. Peter A. Chiara (Rockville Centre).
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21 maggio 1980. Mons. John F. Owalina (Rockville Centre). Mons. Robert E. Fagan (Rockville Centre). Mons. Thomas S. Forker (Rockville Centre). Mons. George P. Graham (Rockville Centre). )) Mons. Daniel S. Hamilton (Rockville Centre). )) Mons. Richard P. Hendel (Rockville Centre). Mons. Christopher Huntington (Rockville Centre). Mons. Arthur J. Kane (Rockville Centre). )) Mons. Robert J. Kirwin (Rockville Centre). Mons. Alfred J. Markiewicz (Rockville Centre). Mons. John C. Nosser (Rockville Centre). Mons. Daniel J. Potterton (Rockville Centre). Mons. Dennis M. Regan (Rochville Centre). Mons. Anthony J. Savastano (Rockville Centre). Mons. Edward A. Sweeny (Rockville Centre). Mons. Edmond J. Trench (Rockville Centre). Mons. Emil A. Wcela (Rochville Centre). Mons. John J. Wiest (Rockville Centre). 12 agosto Mons. Michael Daly (Cork). 4 ottobre Mons. Paul Chittilapilly (Trichur). 13 Mons. Bryan Maurice Long (Sandhurst). 31 Mons. Pietro Corazza (Concordia-Pordenone). Mons. Paul Hirtz (Metz). Mons. Paul Minni (Metz). 5 novembre Mons. Flix Rodriguez Gmez Calcerrada (Ciudad Real). Mons. Elio Bianchi (Spoleto). Mons. Matthias Von Der Sitt (Regenshurg). 12 dicembre Mons. Domenico Polla (Marsi). Cappellani di Sua Santit: 11 21 6 16 18 13 29 5 aprile 1980. Il sac. Josef Hgger (Mnchen und Freising). maggio Il sac. John F. Bennett (Rockville Centre). Il sac. John C. Dunne (Rockville Centre). Il sac. Francis J. Maniscalco (Rockville Centre). Il sac. Saverio C. Mattei (Rockville Centre). agosto Il sac. Andr Boissonnet (Montauban). Il sac. Georg Bengsch (Berlino). Il sac. Peter Tanzmann (Berlino). Il sac. Franz Xaver Walter (Berlino). Il sac. Franciscus Braumann (Linz). ottobre Il sac. Ulrich Lange (Essen). Il sac. Leonhard Tappeser (Essen). Il sac. Marquart Guide (Freiburg/Brsg). novembre Il sac. Wilhelm Schraml (Regensburg). Il sac. Rudolf Arnold (Regensburg). Il sac. Agostino Rossi (Spoleto). Il sac. Giuseppe Senzameno (Spoleto).
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13 novembre 1980. Il Il II II )) II 20 II )) II 10 dicembre II II 12 II 16 II
sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac.
Stefan Konik (Warszawa). Henryk Miastowski (Warszawa). Tadeusz Seget (Warszawa). Leopold Wludyka (Warszawa). Ladislao Mielczarek (Gniezno). Giuseppe De Zuanni (Padova). Luigi Rossi (Padova). Antonio De Battisti (Verona). Gabriele Cataldi (Ascoli Piceno). Ludovico Warzybok (Czestochowa) Eugenio Binini (Parma).
di sua Santit:
Gentiluomo
9 giugno 1980. II sig. Maurizio Nasalli Rocca Taflini, ceglio (Roma).
ONORIFICENZE Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito :
La Gran Croce delV Ordine Piano:
22 ottobre 1980. A S. E. il signor Niels Sirgudsson (Islanda). A S. E. il signor Dia Allah El Fattal (Rep. Araba si
riana).
A S. E. il signor Prudencio Llach Schonenberg (El Salvador) .
A A A A A
S. s. s. s. s.
E. E. E. E. E.
il il il il il
signor signor signor signor signor
Lazare Nzorubara (Burundi). Chow Shu-Kai (Cia). Lombe Phyllis Chibesakunda (Zambia). Joseph L. H. Ceulen (Paesi Bassi). Callixte Hatungimana (Rwanda).
La Gran Croce delV'Ordine di san Gregorio Magno, classe civile:
6 febbraio 1980. Al sig. Roland Minkowitsch (Vienna). 28 dicembre 1980. Al sig. Virgil C. Dechant (Hartford).
La Commenda con Placea dell''Ordine di san Gregorio Magno, classe civile:
12 luglio 1980. Al sig. Fritz Prior (Innsbruck). 17 dicembre 1980. AI sig. Ihab Abdel Aziz Taher (Rep. Araba d'Egitto). 22 gennaio 1981. Al sig. Mario Agnes (Avellino).
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La Placea delVOrdine di san Gregorio ^agno, classe civile.
11 luglio 1980. Al 24 setiembre Al AI >: 11 novembre AI 6 dicembre AI 19 gennaio 1981 AI
sig. sig. sig. sig. sig. sig.
Mario Bricchi (Milano). Leslie Max Necker (San Antonio). Rudolph William Richter (San Antonio). Orlando Lefvre (Roma). Tito De Micheli (Roma). Heribert Franz Kck (Vienna).
La Commenda delV Ordine di san Gregorio Magno, classe civile:
24 luglio 1980. Al sig. Ludwig Freibter (Kln). 25 Al sig. Louis Rousseau (Parigi). 15 settembre Al sig. Temistocle Nencini (Siena). Al sig. Sean Joseph Burke (San Antonio). 24 Al sig. Jesus Maura Cardenas (San Antonio). Al sig. John Joseph Cegelski (San Antonio). Al sig. Francis Edward O'Neill (San Antonio). Al sig. Ruf us Alfred Stevenson (San Antonio). Al sig. Francis Cullen Sullivan (San Antonio). Al sig. George Alfred Volz (San Antonio). Al sig. August Joseph Watzlavick (San Antonio) Al sig. Joseph Lee Welch (San Antonio). 8 novembre Al sig. Willi Gerwinn (Kln). 14 Al sig. Vincenzo Del Pinto (Roma). 17 Al sig. Max Schlereth (Mnchen und Freising). 1 dicembre Al sig. Attilio Daciano Colbacchini (Padova).
Il Gavalierato delV Ordine di san Gregorio Magno, classe civile.
1980. Al Al Al 29 settembre Al 30 Al Al 9 ottobre Al Al Al 8 novembre Al Al 20 Al 28
11 luglio 12 agosto
sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
Gianenrico Lino Daniele Macchi Franz-J. Gerckens (Kln). Arnold Wolff (Kln). Alberto Lanter (Basilea). Renato Carraro (Vicenza). Bortolo Danese (Vicenza). Agop Aslo (Damasco). Louis Cachecho (Damasco). Sarkis Mardirossian (Damasco). Andr Dagois (Nantes). July Lambert (Rouen). Jean de Sallmard (Belley).
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1 dicembre 1980. Al sig. Sergio Manganaro (Roma). 23 Al sig. Giustino Romolini (Sansepolcro). Al sig. Francesco Piccolo Bruneiii (Sansepolcro).
La Gommenda con Placea dell''Ordine di san Silvesti-o Papa:
16
luglio
1980. AI sig. Bartlm Hasenauer (Salzburg).
La Placea dell''Ordine di san Silvestro Papa:
17 dicembre 1980. Al sig. Hans Franc (Vienna).
La Gommenda delV Ordine di san Silvestro Papa, classe civile:
29 febbraio 1980. Al sig. Friderico Berg (Eisenstadt). AI sig. Ioanni Jandrasits (Eisenstadt). 24 marzo AI sig. Max Effenberger (Salzburg). 3 giugno AI sig. Rudolf Ferdiny (Salzburg). 9 luglio AI sig. Ernst Weinkamer (Salzburg). 16 AI sig. Herbert Vogel (Salzburg). 23 settembre AI sig. Joseph Hof er (St. Plten). AI sig. Ren Oreveceur (Namur). 29 AI sig. Jean Jacques Masquelin (Malines-Bruxelles). 30 AI sig. Wilhem Schmitz (Aachen). AI sig. Bernhard Jarzynka (Marines-Bruxelles). 1 ottobre 28 novembre AI sig. Aniello De Filippis (Monreale). 1 dicembre AI sig. Roberto Barahona Silva (Santiago de Chile). AI sig. Pablo Casanegra Prnjat (Santiago de Chile). AI sig. Juan Ignacio Monge Espieira (Santiago de Chile) AI sig. Ramn Ortuzar Escobar (Santiago de Chile). AI sig. Carlos Quintana Villar (Santiago de Chile). AI sig. Luis Vargas Fernndez (Santiago de Chile). AI sig. Juan de Dios Vial Correa (Santiago de Chile). AI sig. Salvador Vial Urrejola (Santiago de Chile). AI sig. Alberto Lucchini Albertalli (Santiago de Chile). AI sig. Hugo Salvestrini Ricci (Santiago de Chile). 12 Al sig. Alfredo Lombardi (Roma). 17 AI sig. Luigi Merola (Italia). 30 AI sig. TJbaldo Zueca (Roma). 7 gennaio 1981. AI sig. Sergio Guerrina (Italia). 17 AI sig. Giovanni Ugo (Roma). 19 AI sig. Camillo Alessandrelli (Roma). 22 AI sig. Rutilio Serafini (Frascati).
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Il Cavalierato delV Ordine di san Silvestro Papa:
13 marzo 1980. Al sig. Herzert Mayer (Mnchen und Freising). 24 Al sig. Josef Stger (Salzburg). Al sig. Anton Klieber (Innsbruck). 6 luglio Al sig. Josef Hofmann (Salzburg). 9 31 luglio 1980. Al sig. Paul Wallraf (Kln). Al sig. Heinrich Weiler (Kln). 12 agosto 12 setiembre Al sig. Franciscus Hadrianus Bibo (Rotterdam). Al sig. Henricus Bernardus Joannes Sjabbo Sterk (Rot terdam). 15 Al sig. Alfred Wintgens (Haarlem). Al sig. Joanni J. Van Hattum (Haarlem). Al sig. Joseph G. van Thor (Roermond). 29 Al sig. Joanni Brandstetter (St. Plten). Al sig. Hermano Joanni Lubbers (Roermond). Al sig. Oesare Deiana (Roma). 30 15 ottobre Al sig. Alan Ruthven (Sydney). 21 Al sig. John Brosnan Sydney). Al sig. Herbert Laufenburg (Kln). 8 novembre 20 Al sig. Otto Von Andrian Werburg (Wrzburg). 2 dicembre Al sig. Pier Luigi Bonafede (Apuania). 5 Al sig. Giuseppe Rohrer (Basilea). 19 gennaio 1981. Al sig. Franco D'Ovidio (Roma).
))
NECROLOGIO 13 novembre 1980. Mons. Giovanni Bizzo, Arcivescovo gi di Rossano e Cariati (Italia). 30 dicembre Mons. Giuseppe Carraro, Vescovo gi di Verona (Italia). Mons. Bernard Czapliski, Vescovo di Chelmno (Polonia). 17 gennaio 1981. Mons. Hugo Aufderbeck, Vescovo tit. di Arca di Fenicia. Mons. Louis Joseph Cabana, P. A., Arcivescovo tit. di Carallia. Mons. Francis P. Leipzig, Vescovo gi di Baker (U.S.A.). 18 Mons. Benjamin Ibberson Webster, Vescovo gi di Peterborough (Canada). 23 Mons. Maurice Schexnayder, Vescovo gi di Lafayette
(U.S.A.).
28
Mons. Giuseppe Lenotti, Arcivescovo di Foggia e Vescovo di Bovino e di Troia (Italia).
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30 gennaio 1981. Mons. John Gordon, Arcivescovo tit. di Mcopoli al Nesto. Mons. Louis Marie Fernand de Bazelaire de Ruppierre, Arcivescovo gi di Chambry, Saint Jean-deMaurienne e Taren taise (Francia). Mons. Jzsef Winkler. Vescovo tit. di Dadima.
An. et vol. LXXII
2 Martii 1981
N. 2

COMMENTARIUM
Directio:
OFFICIALE
Librera Editrice Vaticana
Palazzo Apostolico - Citt del Vaticano Administratio:

CONSTITUTIONES
I
CIVITAS REGALENSIS
Praelatura Cluniensis per Apostlicas Litteras sub plumbo datas Episcopus titulo Doritanus *ad gradum dioecesis nomine Civitatis Regalensis evecta planius describitur.
1
APOSTOLICAE
IOANNES
PAULUS
EPISCOPUS
Constat Militarium Ordinum Sancti Iacobi, Calatravae, Alcantarae et Montesiae Prioratum, id est Praelaturam Cluniensem, per Apostolicas Litteras Ad Apostolicam die xvin mensis Novembris anno MDCCCLXXV datas conditum esse eiusque regimen peculiari iure ipsi Episcopo titulo Doritano traditum. Illorum tamen Ordinum Militibus anno MCMXXXI sublatis ob mutata rerum adiuncta, talis Praelatura impetravit sive ad tempus sive in perpetuum ut communi iuri Hispanicarum dioecesium proprio subiceretur. Propterea Praelatus Cluniensis, qui ceteroquin Episcopus residentialis re ibi haberi consuevit, nuper non dubitavit, consentiente Conferentia Episcopali Hispaniae, huic Apostolicae Sedi proponere ut Cluniensis Praelatura ad honorem eveheretur dioecesis proprium utque eius ipse sacrorum Antistes, a vinculo Doritanae Ecclesiae abso1
AAS 72
(1980), p. 258.
10 - A. A. S.
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lutus, Episcopus Civitatis Regalensis renuntiaretur, servato historicam ob causam titulo Prioris Ordinum Militarium. Quoniam autem compertum habemus eidem rei assentiri Venerabilem Fratrem Aloisium Dadaglio, Archiepiscopum titulo Leriensem et in Hispania Apostolicum Nuntium, idemque consilium iis probari, quorum interest vel interesse censetur, Nos idcirco, preces admitientes Nobis adhibitas, de plenitudine potestatis Nostrae Apostolicae hasce per Litteras memoratam Praelaturam in dioecesium numerum recensemus nomine Civitatis Regalensis appellandam iisdemque finibus circumscriptam quibus ad hunc usque diem ipsa Praelatura continebatur. Quare Episcopus Civitatis Regalensis vocabitur ipse pro tempore Antistes novae dioecesis, quae archidioecesi Toletanae suffraganea erit cuiusque proinde Episcopum metropolitico iuri Archiepiscopi pro tempore Toletani subicimus. Novae cathedrae episcopalis sedem constituimus in urbe vulgo (( Ciudad Real basilicam que ibi exstantem Deo in honorem Beatae Virginis del Prado )) dicatam Nos exornamus dignitate cathedralis templi, ceterorum videlicet eiusdem ordinis templorum iuribus et privilegiis ei datis ; insuper Episcopo pro tempore Civitatis Regalensis nunc tum honores et iura tribuimus tum officia et onera imponimus, quibus augentur et tenentur ceteri Episcopi eodem munere fungentes. Capitulum hactenus Ecclesiae Prioralis in Capitulum Cathedrale per has Litteras evehimus, eiusque dehinc eadem munera et iura erunt propria, quibus cetera Capitula Cathedralia Hispaniae ornantur, sacerdotes vero Capituli olim Prioraus idem officium in Capitulo Cathedrali retinebunt, quidquid est de vinculis honorificis cum Militaribus Ordinibus. Bona vero temporalia, quae adhuc ad Praelaturam Cluniensem pertinebant, posthac erunt dioecesis Civitatis Regalensis, quae in locum eius nunc succedit. De regimine huius dioecesis, de rebus administrandis, de eligendo Vicario Capitulari sede vacante, deque aliis id genus, ea omnino serventur, quae iure statuta sunt. Circa vitam ac regimen dioecesani Seminarii eaque omnia quae ad sacerdotalem tironum educationem et institutionem attinent, tum ius commune servetur, tum normae Decreti Vaticani II Optatam totius retineantur, tum etiam peculiares normae Sacrae Congregationis pro Institutione Catholica editae. Statuimus praeterea ut clerus olim Cluniensis posthac novae dioecesi Civitatis Regalensis censeatur adscriptus. Hisce ipsis Apostolicis Litteris Venerabilem Fratrem Raphaelem Tori ja de la Fuente, hactenus Episcopum titulo Doritanum atque Praelatum Cluniensem, Nos de plenitudine eiusdem potestatis, qua fungimur, et ab omni vinculo Ecclesiae Doritanae absolvimus et Episcopum eligimus
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Civitatis Regalensis, cui patrem et pastorem praeficimus, servato titulo Prioris memoratorum Ordinum Militarium. Quod hisce Litteris Apostolicis statuimus, id exsequatur Venerabilis Frater Aloisius Dadaglio, quem diximus, a Nobis deputatus debitisque instructus facultatibus, haud excepta facultate eiusdem officii alicui presbytero subdelegandi in dignitate constituto. Denique, exsecutione peracta exaratisque actorum documentis, certa veraque exempla ad Sacram Congregationem pro Episcopis transmittantur. Apostolicas has Litteras Nos nunc et in posterum ratas esse volumus, contrariis rebus haud obstantibus. Datum Romae, apud S. Petrum, die quarto mensis Februarii, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri secundo.
AUGUSTINUS Card. CASAROLI
SEBASTIANUS Card. BAGGIO

Marcellus Rossetti, Proton. Apost. Liborius Scaccia, Proton. Apost.

Loco SB Plumbi In Beeret. Status tab., n. 88173 bis (anno 1981 subsign.).
II ORLUANA
Nova dioecesis in Nigeria nomine Orluana legitimo conditur iure.
IOANNES
PAULUS
EPISCOPUS
Nuperius quidem exoptantes Venerabiles Fratres Nostri Sacrae Congregationi pro Gentium Evangelizationi praepositi ut convenientius prospiceretur Ecclesiae operi atque apostolatui in Nigeriae natione Catholicorum iam communitatibus insigniter florente suaderi Nobis censuerunt ut ex quibusdam ibi locis praesertim ad dioecesim Overriensem pertinentibus nova excitaretur sui iuris dioecesis. Nos autem probe cum noverimus idem consilium universis omnino placere quorum intersit hasce per Litteras de potestatis Nostrae Apostolicae plenitudine decer-
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nimus ea fierique iubemus quae sequuntur. Territorium inter limites civilis administrationis vulgo Local Government Authority)) situm atque ex quattuor ((Local Government Councils compositum vulgari nomine Orlu, Oru, Nkwerre Isu et Ideato necnon territorium paroeciae Sancti Gregorii in Uli civiliter in statu Anambra locatum sed ad dioecesim Overriensem pertinens ab eadem dioecesi Overriensi distrahenda in novamque dioecesim Orluanam appellatione contrahenda curamus, quam simul Archidioecesi Metropolitanae Onitshaensi suffraganeam legitime subnectimus. Episcopalem novae huius dicionis sedem in urbe Orlu constituimus templumque ibi exstans Deo ipsi sub Sanctissimae Trinitatis titulo dicatum declaramus Nos cathedralem aedem atque statuimus ut pro canonicis destinentur consultores dioecesani ad iuris canonici normam. Quae demum hic praescripsimus ea volumus ad certum adducantur effectum a Venerabili Fratre Carolo Curis, Archiepiscopo titulo Medelitano Apostolicoque in Nigeria Pro Nuntio, aut a presbytero per eum rite delegato, necessariis et opportunis concessis facultatibus. Peracto denique hoc negotio exaratisque rerum gestarum documentis, certa omnium exempla ad Sacram Congregationem pro Gentium Evangelizatione transmittentur consueta ratione signata sigilloque munita. Has Litteras Apostolicas tam nunc quam in posterum tempus ratas esse iubemus contrariis quibuslibet rebus neutiquam obstantibus. Datum Romae, apud Sanctum Petrum, die undetricesimo mensis Novembris anno Domini millesimo nongentesimo octogesimo Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI
a publicis Ecclesiae negotiis S.
AGNELLUS Card. Rossi

Congr. pro Gentium Evang. Praef.

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Cathedrale templum archidioecesis S. Crucis de Sierra, in Bolivia, ad gradum Basilicae Minoris evehitur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Martyres, id est eos, qui vitae testimonio Christi fidem confirmaverunt, honorari a fidelibus et invocari, id quidem semper in more atque consuetudine Ecclesiae catholicae fuit, iam inde a primaeva christianae religionis aetate : non solum enim sunt illi amici dilectissimi Christi, qui se promisit eos confessurum esse apud caelestem Patrem, qui eum confessi essent coram hominibus (cf. Matth. 10, 32), sed etiam solliciti christianorum patroni, ad hominum preces accipiendas proclives. Qua re, cum Venerabilis Frater Aloisius Rodriguez Pardo, Archiepiscopus Sanctae Crucis de Sierra, suo ac suorum fidelium nomine, id ab hac Apostolica Sede petierit, ut cathedrale templum Ecclesiae suae ad dignitatem Basilicae Minoris eveheretur, Nos, re bene reputata, esse nempe illud et maiestate, et arte, et, quod maximum est, pietate illustre, quae ibi impense colitur erga Deum eiusque Matrem, atque singulari ratione erga S. Laurentium Mrtyrern, cui templum est dicatum; bene fieri censuimus, si admotis precibus concederemos. Quae cum ita sint, iis probatis, quae Sacra Congregatio pro Sacramentis et Cultu Divino hac de re egit, placet sacram aedem cathedralem archidioecesis Sanctae Crucis de Sierra, in Bolivia, titulo ac dignitate honestari Basilicae Minoris, factis nempe iuribus atque liturgicis concessionibus talium templorum propriis, modo servata sint quae decretum ((De titulo Basilicae Minoris requirit, die vi datum mensis Iunii, anno MDCCCCLXVIII. Contrariis nihil obstantibus. Ceterum optamus idque precibus a Deo petimus, ut auctus templi honor ad altiorem quoque stimulet animorum virtutem. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die xxv mensis Novembris, anno MDCCCCLXXX, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
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II Fit facultas sacras exuvias S. Antonii Patavini inspiciendi atque recognoscendi.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Sanctus Antonius, quem Lusitania nobilis terris edidisse gloriatur, non solum vitae sanctimonia excelsisque virtutibus, sed et evangelicae doctrinae splendore atque miraculorum nclita fama, velut splendidissimum sidus orbem universum illuminavit et adhuc f ulgentissima luce collustrat ; eiusque sepulcrum, quo ceu thesauro felix gaudet Patavina civitas, numquam intermissa Christifidelium veneratione ad nostra usque tempora inclaruit. Libet autem, septies iam centesimo ac quinquagesimo instante anno a beati huius Thaumaturgi obitu, facta praecipua memoratu digna, quae circa gloriosum sepulcrum atque continens templum saeculorum decursu gesta sunt, breviter evocare. Constat in primis sacrum Antonii corpus ex Arcellae suburbio, in quo sub vespere diei x i u Iunii, feria vi anno MCCXXXI, ad superos excesserat, in urbem Patavium gestiente populi multitudine delatum, in templo Sanctae Mariae Dei Genetricis primum fuisse depositum ; deinde post annos triginta duos venerandas exuvias rite recognitas in novam aedem ad eiusdem Sancti honorem magnificentissime exstructam, magna cum sollemnitate fuisse translatas. Haec omnia die VIII Aprilis, anno MCCLXIII, in octava Dominicae Resurrectionis peracta sunt, praesente S. Bonaventura, tunc Franciscalis Ordinis Generali Ministro. Qua occasione, prout historica tradiderunt monumenta, carne iam in pulverem redacta, lingua, quae Christi tuba exstiterat, sic integra rubensque reperta fuit, ut viventis hominis esse videretur. Quam seraphicus Doctor in manibus reverenter accepit, atque in divinas laudes prorumpens adstantibus ostendit ; quam et iussit seorsum honorifice collocari. Postea vero urna, sacras complectens reliquias, die x u i i Iunii, anno MCCCX, ad eum templi situm, in quo hucusque asservatur ut fertur, posita fuit. Nova dein exuviarum recognitio acta est die xv Februarii, anno MCCCL, adstante Vidone S. R. E. Cardinali de Francia, Clementis Papae VI Legato, qui, pietatis causa, ob insigne a S. Antonio receptum in vitae discrimine beneficium, Patavium adveniens, novam fieri curavit sacrorum ossium repositionem in arca, conspicuam vero capitis partem in pretiosissima theca, suis sumptibus affabre elaborata, reposuit. Ex
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quo tempore venerabilem urnam ad nostros usque dies clausam undequaque mansisse satis constat. Ipsum vero Patavinum S". Antonii templum, artis magnificentia ac iugi populorum veneratione clarum, ad Basilicae gradum ac dignitatem iamdiu evectum, Pius Papa XI, die xxv Maii, anno MDCCCCXXXII, Basilicae Pontificiae titulo decoravit. Nuper vero, cum septingentesimus et quinquagesimus annus a beati Antonii Patavini morte iam inmineret, dilectus Filius Vitalis Bommarco, Minister Generalis Ordinis Fratrum Minorum Conventualium quorum curae Antoniana Basilica inde ab initiis concredita est in eum potissimum finem ut gloriosi sepulcri conservationi aptius consuleretur simulque ea omnia removerentur, quae eius decorem, temporis usura aliisque de causis, imminuissent, enixas Nobis admovit preces, Venerabilis Fratris Antonii Mauro, Archiepiscopi titulo Thagastensis, ad Antonianam Basilicam hanc Pontificii Delegati, commendatione suffultas, ut necessaria et opportuna tribueretur facultas aream aperiendi, et S. Antonii, sacerdotis Ordinis Minorum et Ecclesiae Doctoris, reliquias recognoscendi ac denuo religiose componendi. His profecto expostulationibus bnvole concedere cupientes, totum negotium, ut in re tanti momenti, peculiari Commissioni ecclesiasticae moderatrici, cuius Praeses esset Venerabilis Frater Noster Petrus Palazzini, Sacrae Congregationis pro Causis Sanctorum Praefectus, demandare opportunum duximus, eidemque alterum coetum, technicum, ut aiunt, adiicere. Itaque, harum Litterarum tenore, eidem Commissioni ecclesiasticae et coetui technico necessarias et opportunas concedimus facultates sepulcralem S. Antonii aream, inspectionis et recognitionis gratia, aperiendi eaque omnia exsequendi, quae necessaria vel utilia visa fuerint, tum ad tutiorem conservationem, tum ad aptiorem venerandae arcae custodiam, attenta peculiari Promotoris Fidei instructione, ita quidem ut essentialis eiusdem arcae situs et conformatio intacta maneant, nec quidquam ex sacris ossibus distrahatur, exceptis minoribus quibusdam particulis quae disiecta forte inveniantur, de licentia dumtaxat Commissionis Praesidis. Sacris demum exuviis dignum in modum denuo compositis, obseretur urna, atque sigillis communiatur ; arca vero secundum primigeniam formam, circumcludatur, nullo umquam tempore absque Romani Pontificis venia deinceps aperienda. Omnium autem quae peracta fuerint accurata per Notarium scripto fiat relatio, authenticis provisis exemplaribus, quorum alterum Sacrae Congregationi pro Causis Sanctorum tradatur, alterum in tabulario Patavini Coenobii S. Antonii asservetur. Contrariis quibusvis mi-
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nime obstantibus, servatisque legibus liturgicis aliisque normis in sacrarum reliquiarum recognitione servandis. Datum Bomae, apud S. Petrum, sub anulo Piscatoris, die i mensis Ianuarii, anno MDCCCCLXXXI, Pontificatus Nostri tertio.
A UGUSTINUS Loco SS Sigilli
In Secret. Status tao., n. 56499.
Card.
CASAROLI,
HOMILIA
Calendis Ianuariis a. 1981 in Basilica Petriana habita.
1. ...quando venne la pienezza del tempo, / Dio mand il suo Figlio, nato da donna )). Sono parole di San Paolo, riportate dall'odierna liturgia. a La pienezza del tempo ... . Queste parole hanno oggi una particolare eloquenza, atteso che per la prima volta ci dato di pronunciare la nuova data, e cio il nome del nuovo anno solare : il 1981. Cos avviene ogni anno nel giorno del primo gennaio. Passano gli anni, cambiano le date, trascorre il tempo. Col tempo passa anche tutta la natura, nascendo, sviluppandosi, morendo. E passa anche l'uomo; ma egli passa coscientemente. Ha la coscienza del suo passare, la coscienza det tempo. Col metro del tempo egli misura la storia del mondo e soprattutto la propria storia. Non soltanto gli anni, i decenni, i secoli, i millenni, ma anche i giorni, le ore, i minuti, i secondi. La liturgia di oggi ci dice, con le parole di San Paolo, che il tempo, che il metro del passare degli esseri umani nel mondo, sottoposto anche ad un'altra misura, e cio, alla misura della pienezza, che proviene da Dio: la pienezza del tempo. Infatti nel tempo nel tempo umano, terreno Dio porta a compimento il suo eterno progetto di amore. Mediante l'amore di Dio, il tempo viene sottomesso all'Eternit e al Verbo. Il Verbo si fece carne ... nel tempo. Gli anni, che passano, che terminano il 31 dicembre e iniziano di
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1
Gal 4, 4.
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nuovo il primo gennaio, passano in realt confrontandosi con quella pienezza, che proviene da Dio. Passano di fronte all'Eternit e al Verbo. Ogni anno del calendario umano porta, insieme con il tempo, una certa particella del Kairos divino. Ciascuno inizia, dura e trapassa in relazione a quella pienezza del tempo che da Dio. Occorre rendersi conto di ci, in modo particolare, oggi, che il primo giorno dell'Anno Nuovo. 2. Quanto fortemente e splendidamente questa realt si mette in evidenza, quando ci rendiamo conto che questo primo giorno dell'Anno Nuovo contemporaneamente il giorno dell'ottava di Natale. Il nuovo anno nasce nello splendore del mistero in cui si rivelata la pienezza del tempo . Dio mand il suo Figlio, nato da donna. E appunto verso questa Donna, verso la Madre del Figlio di Dio, verso la Theotokos si rivolgono oggi, all'inizio dell'Anno Nuovo, in modo speciale, il pensiero e il cuore della Chiesa. Maria presente durante tutta l'ottava; tuttavia la Chiesa desidera venerarLa particolarmente oggi, con un giorno tutto suo : la festivit della Maternit Divina di Maria. Ad Essa, quindi, alla Maternit mirabile della Vergine di Nazaret, legata alla (( pienezza dei tempi , noi ci rivolgiamo mediante questo inizio dell'anno che porta in s il giorno d'oggi. E ricordiamo che l'inizio dell'Anno del Signore 1981, nel quale risuoneranno con eco lontana nei secoli le date commemorative dei due importanti Concili dei primi tempi della Chiesa, rimasta una ed unica nonostante l'insorgere delle prime grandi eresie. Infatti nell'anno 381 avvenne il primo Concilio di Costantinopoli che dopo il Concilio di Nicea, fu il secondo Concilio Ecumenico della Chiesa e al quale dobbiamo il (( Credo )) che recitato costantemente nella liturgia. Una eredit particolare di quel Concilio la dottrina sullo Spirito Santo cos proclamata nella liturgia latina : Credo in Spiritum Sanctum Dominum et vivificantem, qui ex Patre Filioque procedit (la formulazione della teologia orientale dice invece : qui a Patre per Filium procedit) . Qui cum Patre et Filio simul adoratur et conglorificatur, qui locutus est per prophetas. E, in seguito, nell'anno 431 (1550 anni fa) fu celebrato il Concilio di Efeso, che conferm, con immensa gioia dei partecipanti, la fede della Chiesa nella Maternit Divina di Maria. Colui, che nacque da
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Maria Vergine, come uomo insieme il vero Figlio di Dio, della stessa sostanza del Padre. E Colei, dalla quale Egli fu concepito di Spirito Santo e che Lo ha messo al mondo nella notte di Betlemme, vera Madre di Dio : Theotokos. Basta recitare con attenzione le parole del nostro Credo, per scorgere quanto profondamente questi due Concili, che ricorderemo nel corso dell'anno 1981, siano organicamente legati l'uno all'altro con la profondit del Mistero divino e umano. Su questo mistero si costruisce la fede della Chiesa. 3. Nel primo giorno dell'Anno Nuovo desideriamo rileggere nella profondit di quel mistero il messaggio della pace, che, una volta per sempre, stato rivelato nella notte di Betlemme : Pace agli uomini di buona volont! Pace in terra! ecco ci che il mistero della Nascita di Dio vuole dirci ogni anno, e ci che la Chiesa mette in evidenza anche oggi, primo giorno dell'anno nuovo. Dio mand il suo Figlio, nato da donna... perch noi possiamo ricevere la figliolanza di adozione. E che voi siete figli ne prova il fatto che Dio ha mandato nei nostri cuori lo Spirito del suo Figlio che grida: Abb, P a d r e ! Quindi non sei pi schiavo, ma figlio.... Tutta l'umanit desidera ardentemente la pace e vede la guerra come il pericolo pi grande nella sua terrena esistenza. La Chiesa si trova totalmente presente in questi desideri e, in pari tempo, nelle paure e nelle preoccupazioni che affannano tutti gli uomini, manifestando questi sentimenti in modo particolare nel primo giorno dell'Anno Nuovo. Che cosa la pace? che cosa pu essere la pace sulla terra, la pace tra gli uomini e i popoli, se non il frutto della fratellanza, che si dimostrer pi forte di ci che divide e contrappone reciprocamente gli uomini? Di una tale fratellanza parla appunto San Paolo, quando scrive ai Galati : voi siete figli . E se figli i figli di Dio in Cristo allora anche fratelli. E in seguito scrive : Quindi non sei pi schiavo, ma figlio . In questo contesto si inserisce il tema del messaggio scelto per la Giornata della Pace del primo gennaio 1981 : esso dice : Per servire la pace,
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4. S ! Alla fratellanza dobbiamo fare appello, cari Fratelli e Sorelle, se vogliamo superare i mostruosi meccanismi, che, nella vita e nello sviluppo delle potenze del mondo contemporaneo, lavorano in favore della guerra. Bisogna che noi consideriamo l'umanit come un'unica grande famiglia, nella quale tutte le categorie di persone devono essere riconosciute e accolte come fratelli. Alle soglie di un nuovo anno, rivolgiamo in modo speciale il nostro pensiero e la nostra sollecitudine a coloro, tra questi fratelli, che versano in particolari situazioni di necessit e attendono che le ingenti risorse, destinate a costruire strumenti di reciproca distruzione, siano invece adoperate per le urgenti opere di soccorso e di miglioramento delle condizioni di vita. 5. Come noto, il 1981 stato proclamato dall'ONU Anno Internazionale delle Persone Handicappate . Sono milioni di persone colpite da infermit congenite, da malattie croniche, oppure affette da varie forme di deficienza mentale o da infermit sensoriali, le quali nel corso di quest'anno interpelleranno in maniera pi acuta la nostra coscienza umana e cristiana. Secondo recenti statistiche, il loro numero ascende a oltre 400 milioni. Sono anch'essi nostri fratelli. Occorre che la loro dignit umana ed i loro diritti inalienabili ricevano pieno ed effettivo riconoscimento lungo tutto l'arco della loro esistenza. Nel novembre scorso, durante la riunione di un Gruppo di lavoro, la Pontificia Accademia delle Scienze, nella sua costante opera a servizio dell'umanit mediante la ricerca scientifica, ha approfondito lo studio di una particolare categoria di handicappati, quelli mentali. La debilit mentale, che colpisce circa il tre per cento della popolazione mondiale, dev'essere presa in speciale considerazione, perch costituisce il pi grave ostacolo alla realizzazione dell'uomo. Il rapporto del menzionato Gruppo di lavoro ha messo in rilievo la possibilit di cure preventive delle cause di debilit mentale, mediante opportune terapie. La scienza e la medicina offrono dunque un messaggio di speranza e insieme di impegno per tutta l'umanit. Se soltanto una minima parte del budget per la corsa agli armamenti fosse devoluto per questo obiettivo, si potrebbero conseguire importanti successi e alleviare la sorte di numerose persone sofferenti. All'inizio di quest'anno desidero anidare tutte le persone handicappate alla materna protezione di Maria. Nella Pasqua del 1971 quattromila handicappati mentali, divisi in piccoli- gruppi accompagnati da
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familiari ed educatori, furono pellegrini a Lourdes e vissero giorni di pace e di serenit insieme a tutti gli altri pellegrini. Auspico di cuore che, sotto lo sguardo materno di Maria, si moltiplichino le esperienze di solidariet umana e cristiana, in una rinnovata fraternit che unisca i deboli ed i forti nel comune cammino della divina vocazione della persona umana. 6. Pensando, sulla soglia di questo nuovo anno, ai pi gravi bisogni dell'umanit, vorrei, poi, richiamare l'attenzione su quella parte della famiglia umana che versa in estrema necessit a causa della situazione alimentare. La fame e la malnutrizione costituiscono oggi, in effetti, un problema drammatico di sopravvivenza per milioni di esseri umani, specialmente di bambini in vaste zone del nostro globo. Il mio pensiero va particolarmente a talune estese regioni dell'Africa, colpite dalla siccit, come il Sahel, e dell'Asia, danneggiate da calamit naturali 0 che devono far fronte a un considerevole flusso di rifugiati. Secondo un rapporto della FAO almeno ventisei Paesi africani hanno avuto i recenti raccolti inferiori a quelli del passato. In alcune parti di quel continente persiste la fame e si verificano periodiche carestie, che mietono non poche vittime. Secondo i calcoli di esperti, poi, le riserve cerealicole mondiali diminuiranno per il terzo anno consecutivo, se continua l'attuale tendenza. Faccio di cuore voti affinch tutti 1 responsabili, tutte le organizzazioni e tutti gli uomini di buona volont diano il loro contributo per l'attuazione di misure che consentano un pi effettivo soccorso ai fratelli che si trovano nell'indigenza e, in pari tempo, si crei un pi efficace sistema di sicurezza alimentare. La parola di Cristo Avevo fame e mi avete dato da mangiare un richiamo, impellente e particolarmente attuale, alle nostre responsabilit. Penetranti sono le parole di San Paolo dell'odierna liturgia. Bisogna che la vita della grande famiglia umana in tutto il mondo si trasformi sotto il segno dell'universale fratellanza degli uomini. Infatti noi siamo figli : Dio ha mandato nei nostri cuori lo Spirito del suo Figlio che grida : Abba, Padre. Quindi nessuno pi schiavo, ma figlio ! 7. Durante l'anno appena terminato stato richiamato alla memoria in modo particolare la figura di San Benedetto, come Patrono d'Europa, in relazione al millecinquecentesimo anniversario della sua nascita.
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Meditando sullo sviluppo degli avvenimenti pi antichi e su quelli contemporanei, parso cosa giusta proclamare Compatroni d'Europa, alla fine dell'anno, i Santi Cirillo e Metodio, i quali rappresentano un'altra grande componente nella missione cristiana e nell'opera dell'economia della salvezza nel nostro continente. la componente legata all'eredit della Grecia antica e del Patriarcato di Costantinopoli, da dove entrambi questi fratelli sono stati mandati in missione tra i popoli dell'Europa meridionale ed orientale, precisamente tra gli Slavi. L'Europa infatti diventata cristiana sotto l'azione di ambedue questi elementi. Ci sembrato quindi che, particolarmente alla fine dell'anno in cui stato intrapreso il definitivo dialogo teologico tra la Chiesa cattolica e l'intera Ortodossia, l'aver messo in evidenza la missione dei Santi Cirillo e Metodio abbia una giusta eloquenza. l'eloquenza della riconciliazione e della pace, che in tutte le vie dell'umanit deve dimostrarsi pi potente delle forze della divisione o della reciproca minaccia. 8. Termino, richiamandomi, ancora una volta, alle parole della odierna liturgia : Dio abbia piet di noi e ci benedica, / su di noi faccia splendere il suo volto; / perch si conosca sulla terra la tua via, / fra tutte le genti la tua salvezza. / Dio ci benedica c.on la luce del suo volto )) (Salmo resp.).
ALLOCUTIONES
I
Ad Exc.mum Virum Cvijetin Mijatovic, consilii Rei publicae Socialisticae Foederatae Iugoslaviae administrandae praepositi Moderatorem, qui Summum Pontificem visit, habita.*
Monsieur le Prsident, 1. Je voudrais dire d'abord Votre Excellence combien j'apprcie sa visite. Elle me permet de vous prsenter mes salutations aprs votre lection la charge leve que vous assumez maintenant, comme Prsident de la Prsidence de la Rpublique Socialiste Federative de Yougoslavie. Je me souviens aussi de notre premire rencontre lorsque vous
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reprsentiez la Yougoslavie la crmonie d'inauguration de mon Pontificat. Durant les dernires annes, il y a eu beaucoup d'occasions de contacts et de conversations entre de hauts dignitaires de votre pays et du Saint-Sige. J'voque la plus rcente : ma rencontre avec Monsieur le Secrtaire Fdral pour les Affaires Etrangres, qui accompagne aujourd'hui Votre Excellence; elle avait lieu en juillet dernier, au lendemain de mon retour du Brsil. Il est naturel, par ailleurs, que votre venue, Monsieur le Prsident, ravive le souvenir d'une circonstance analogue celle d'aujourd'hui, celle de la rception du Prsident Tito par le Pape Paul VI, il y a une dizaine d'annes. Cette visite-l a marqu une tape importante dans la consolidation de relations plus fructueuses entre le Saint-Sige et la Yougoslavie, qui avaient t normalises au niveau diplomatique quelques annes auparavant, et de mme dans la recherche de rapports loyaux entre l'Eglise et l'Etat. Ceux-ci, lorsqu'ils sont fonds sur le respect de l'indpendance rciproque et des droits de chacun, ne peuvent pas ne pas tre l'avantage de la socit civile comme de l'Eglise. On avait pu alors confirmer publiquement qu'tait dsormais surmonte toute une priode certainement non exempte de difficults dans les rapports entre le Saint-Sige et l'Eglise catholique en Yougoslavie, d'une part, et les Autorits civiles, d'autre part. La volont mutuelle de s'employer dvelopper positivement le rapprochement dj ralis devait, entre autres, servir approfondir un dialogue opportun sur des problmes concernant la paix et la collaboration internationales auxquels le Saint-Sige et la Yougoslavie accordaient et accordent toujours une importance particulire et aussi sur des questions lies la prsence active de la communaut catholique en Yougoslavie. Sur ce dernier point, le but tait d'assurer toujours mieux l'espace de lgitime libert sans privilges dont l'Eglise a besoin pour accomplir son propre ministre spirituel. Je pense que la faon dont les rapports ont t vcus durant ces dernires annes a suffisamment confirm les prvisions et les dsirs des protagonistes de la rencontre. Votre visite aujourd'hui est un signe de la dtermination de poursuivre la route o l'on s'est engag. Saisissant cette occasion, je voudrais donc raffirmer la disponibilit du Sige Apostolique progresser dans la mme direction, tant bien conscient des rsultats positifs qui peuvent en dcouler ultrieurement, grce l'effort conjoint d'hommes qui, anims de bonne volont, exa-
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minent ensemble les divers problmes pour chercher des solutions adquates. 2. C'est dans cette perspective d'une action particulire en faveur de la paix et, en mme temps, du service inhrent mon ministre apostolique qu'il faut considrer l'initiative que j ' a i jug de mon devoir de prendre le premier septembre dernier, en envoyant le document sur la libert de conscience et de religion, accompagn d'une lettre personnelle, Votre Excellence comme aux autres Chefs d'Etat des pays signataires de l'Acte final d'Helsinki, en vue de la runion sur la scurit et la coopration en Europe qui se tient actuellement Madrid. Connaissant en effet l'importance croissante que comporte, pour une paix relle et effective, au plan national et international, la jouissance concrte des biens spirituels et des droits inalinables de la personne humaine qui y correspondent, il m'a paru utile d'inviter les hauts destinataires une rflexion approfondie sur le sujet de manire favoriser en chaque pays une application plus complte et plus organique, dans la vie relle, de la libert religieuse. Votre rponse, que je viens de recevoir, manifeste que vous-mme et le Gouvernement yougoslave avez compris le but positif de ce document. Celui-ci vise faire en sorte que, dans les pays attentifs dvelopper le processus multilatral mis en route par la signature de l'Acte final d'Helsinki, tout tre humain voie satisfaire convenablement ses aspirations naturelles les plus intimes d'ordre spirituel, au plan individuel et communautaire, et trouve ainsi un encouragement et des conditions plus favorables pour apporter sereinement sa contribution la ralisation d'un plus grand bien-tre social pour tous. Je pense que ce document examin la lumire d'une telle perspective pourra avoir aussi les effets bnfiques que l'on peut souhaiter pour la vie et pour l'activit de l'Eglise catholique en Yougoslavie, afin qu'elle puisse accomplir toujours plus adquatement sa mission religieuse et morale. De tels progrs ne manqueraient pas non plus de faciliter l'apport des catholiques de Yougoslavie l'amlioration et la consolida: tion de la vie sociale. 3. Si mon initiative correspond la mission particulire du Sige Apostolique, il n'est pas moins vrai que celui-ci continue suivre avec une vive estime toute autre initiative et tout autre effort visant surmonter les tensions et les discordes qui troublent toujours davantage la vie entre les hommes et entre les nations et, par consquent,
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affermir la paix et rendre possibles de meilleurs rapports internationaux, en Europe et au-del de ce continent. A ce sujet, je connais les efforts que la Yougoslavie continue d'accomplir, au sein de diverses instances internationales, pour prparer les voies permettant de surmonter les graves difficults qui rendent encore aujourd'hui la paix du monde si fragile. On ne sera donc pas surpris que, tout en vous assurant que le SaintSige ne cessera de se prononcer et d'agir en faveur d'un dialogue sage, ouvert et loyal le considrant comme la voie humaine et juste permettant d'atteindre la solution souhaite des problmes complexes qui proccupent l'opinion publique mondiale , je vous renouvelle, Excellence, mes vux fervents pour la continuation de l'action que votre pays a entreprise en ce sens et qui est aussi le fruit de l'attitude de lgitime indpendance qui la caractrise depuis des annes. 4. En cette fin de l'an 1980, permettez-moi, Monsieur le Prsident, d'adresser toutes les populations de Yougoslavie, et d'abord vousmme et aux Autorits fdratives et locales, mes meilleurs vux pour que l'anne qui vient apporte tous, parmi bien d'autres dons, la joie d'un constant progrs qui soit capable de satisfaire leurs aspirations humaines matrielles et spirituelles. Je demande au Seigneur qu'il en soit ainsi, et je me fais un devoir de souhaiter galement une heureuse fte de Nol tous ceux qui, en Yougoslavie, partagent dans la foi la joie de son imminente clbration.
II Ad Exc.mum Virum Yaya Diarra, Malianae Rei publicae apud Sanctam Sedem constitutum Legatum, demandati muneris testes Litteras Summo Pontifici tradendem.*
Monsieur
V'Ambassadeur,
En accueillant Votre Excellence dans cette maison, en qualit de premier Ambassadeur Extraordinaire et Plnipotentiaire de la Rpublique du Mali prs le Saint-Sige, j'prouve une vive satisfaction. En effet, l'instauration de relations diplomatiques entre le Sige Apostolique et le Mali revt une signification trs particulire, dans un monde trop souvent guid par les seuls intrts conomiques. De telles relations,
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souhaites et ralises de part et d'autre ce haut niveau, manifestent le souci d'introduire dans les liens internationaux le dynamisme, combien ncessaire, des valeurs spirituelles. Vous avez bien voulu voquer, Monsieur l'Ambassadeur, les efforts que j ' a i dploys en faveur d'une plus grande comprhension entre les hommes et les nations. Ils seront d'autant plus fructueux qu'ils rencontreront chez les peuples une certaine conception de l'homme, de sa dignit inalinable, de sa dimension spirituelle qui ne lui permet pas de se limiter la satisfaction de ses besoins immdiats, de sa mystrieuse vocation d'ouverture Dieu. Cette intuition n'est-elle pas profondment enracine dans l'me africaine? Il convient de la prserver et de l'panouir. Une telle vision ne dtourne pas des tches immdiates. Elle donne ceux qui les entreprennent un esprit nouveau et, j'en suis convaincu, une tnacit renforce, qu'il s'agisse de lutter contre l'ignorance, contre les maladies, contre la scheresse; ou bien d'aider les individus et les collectivits prendre en main les moyens ncessaires au dveloppement, ou bien encore d'apprendre la jeunesse placer sa soif d'idal dans la ralisation d'oeuvres exaltantes et utiles pour la communaut. La collaboration internationale doit, pour sa part, rechercher de tels buts, et s'attacher tout d'abord tablir des conditions de paix et de plus grande justice, fondes sur le respect de la personnalit des communauts et des peuples. C'est bien l, d'ailleurs vous y faisiez vous-mme allusion une exigence spcialement ressentie au Mali, o doivent cohabiter des populations d'origines diverses, revendiquant juste titre d'appartenir des civilisations anciennes et brillantes. C'est ainsi que vous pourrez faire face ensemble aux problmes difficiles que posent votre pays et ses dirigeants les conditions climatiques, souvent dfavorables, que vous voquiez. Avec beaucoup d'attention, croyez-le bien, je suis les efforts entrepris pour y faire face, tant au plan national qu'international. Il y a l un terrain d'action offert la solidarit des peuples, qui suppose courage, ouverture du cur et dsintressement. Je renouvelle les encouragements qu' ce sujet j ' a i moi-mme exprims en mai dernier Ouagadougou. Prcisment c'est cet esprit de service qui anime l'Eglise Catholique au Mali. Elle entend, pour sa part, avec la libert dont elle jouit, poursuivre ce service de tous, sans distinction aucune, par ses uvres d'enseignement et d'assistance sanitaire et sociale. Je me flicite de pouvoir, en ce jour, par votre entremise, saluer les chrtiens du Mali, parmi tous leurs compatriotes.
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C'est, en effet, vers tous les Maliens que se tourne en ce moment ma pense et, en premier lieu, vers Son Excellence le Gnral Moussa Traor qui vous a dsign pour reprsenter votre pays auprs du SaintSige. Je vous prie de lui transmettre les vux que je forme pour la prosprit du Mali et pour l'affermissement des relations amicales qui viennent d'tre scelles de faon officielle. Quand vous, Monsieur l'Ambassadeur, je suis heureux de vous offrir mes souhaits les meilleurs pour la russite de votre haute mission et de vous assurer que vous trouverez toujours ici l'accueil comprhensif dont vous pourrez avoir besoin. Que le Trs-Haut vous comble, vous et les vtres, de ses bndictions !
III
Ad Patres Cardinales, Pontificalis Domus Romanaeque Curiae Praelatos, omina et vota Summo Pontifici, instante sollemnitate Nativitatis D. N. Iesu Christi, proferentes.*
Signori Cardinali, Venerati fratelli, Diletti figli! 1. Ci ritroviamo in questa Sala del Concistoro, nelPatmosfera inconfondibile dell'attesa dei Natale di Cristo Signore, per la presentazione degli auguri. Questi auguri non son parole soltanto : esprimono la realt vissuta delia communio delle nostre anime, cosi come delle nostre nergie anche fisiche, tutte profese nell'unico servizio delia Santa Chiesa, tutte fuse nell'unico amore a Cristo, di cui attendiamo la nascita. Ho sentito vibrare queste anime nelle espressioni, sempre appropriate, gentili e fervorse, che qui ha formulato per voi il caro e venerato Cardinale Decano. Ho sentito in esse, oltre la nobilt del suo animo a tutti nota, anche la schiettezza dei vostri sen timen ti, in questo momento unico delPanno liturgico, nel quale ei disponiamo ad accogliere tra le nostre braccia, come Maria Santissima a Betlemme, come Simeone nel tempio, il Salvatore che viene. Di tanto ringrazio il Cardinale Decano, e, con lui, tutti voi.
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2. Ci prepariamo a celebrare la nascita nelP umana carne del Verbo, del Figlio Unignito del Padre, dal grembo immacolato di Maria Santissima; il compimento dell'attesa dei secoli, che, in tutta la vicenda dell'Antico Patto, come nelle aspirazioni pi segrete dei cuori umani anche fuori delia Rivelazione, hanno rivolto le loro aspirazioni a questo culmine delia storia delia salvezza : (( Ecco, Pho costituito testimonio f ra i popoli, principe e sovrano f ra le nazioni )).* II Cristo Patteso di tutti i popoli, la risposta di Dio all'umanit. Dopo il lungo periodo delle preparazioni evangeliche , ecco che egli viene dal seno del Padre. Viene a farsi uomo, come noi, per offrire a Dio Patto supremo di adorazione e di amore che, solo, poteva riconciliarlo con P uomo ; viene a manifestare la condiscendenza del Padre e le sue viscre di misericordia verso Puomo, come diremo nelle Messe di Natale : apparuit benignitas et humanitas : ...si sono manifestati la bont di Dio, salvatore nostro, e il suo amore per gli uomini ; viene a condividere la storia, la vita, la sofferenza, la povert, Pinsicurezza delPuomo perch questi riacquisti la familiarit con Dio, perduta per il peccato ; viene ad elevare Puomo fino a Dio, in un mistero di abbassamento e di grandezza insieme, davanti al quale P umana intelligenza si perde, e non pud far al tro che adorare e ringraziare ; viene, anzi, a conferir all'uomo la grandezza stessa di Dio, la sua vita, a comunicargli la sua natura : Si fatto Figlio delPuomo scrive S. Giovanni Crisostomo colui che vero Figlio di Dio, per far gli uomini figli di Dio. Quando ci che vi di pi eccelso si unisce a ci che vi di pi umile, la gloria del primo non sminuita, mentre Pumilt delPaltro esaltante : questo avvenuto in Cristo. Non sminui infatti la sua natura col proprio abbassamento, ma ha innalzato noi, che sedevamo nelPignominia e nelle tenebre, ad una gloria ineffabile . E con questa straordinaria elevazione delPuomo, il Figlio di Dio incarnato porta nel mondo la pace, la giustizia, la liberta, la verit, Pamore.
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3. Non si tratta di una commemorazione, sia pur pia e incantevole ; non si tratta delia rievocazione di un mito. Dopo due mila anni di cristianesimo, e quasi alia soglia dei terzo millennio delia nostra ra, la Chiesa ricorda al mondo, fermamente e gioiosamente, che questa eleva1 2
Is 55, 4. Praeparatio evangelica di Eusebio di Cesrea. Tit 3, 4. Cf. 2 Pt 1, 4. Omelia su Giovanni Evangelista, XI, 1; PG 59, 79.
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zione non solo un enunciate terico, ma continua, in atto, in mezzo a noi. La liturgia ci ripresenta nella realt misteriosa del rito 1'evento che ci accingiamo a rivivere; e la Chiesa prolunga nel tempo e nella storia Popera di Cristo, ne attualizza l'incarnazione nelle diverse contingenze storiche del Kairos che essa chiamata a vivere, insieme eon l'umanit, insieme con i popoli di tutto il mondo. Immersa in esso, la Chiesa il lievito del mondo, partecipa delle speranze, delle conquiste, come delle ansie, delle pene, delle trepidazioni, degli scacchi, delle tragdie umane. A questo pensavo sullo sfondo terribile delle rovine delia Campania e delia Basilicata, tra i resti dei cataclisma che aveva da poco sterminato tante vite umane, e distrutto paesi e abitazioni, mentre parlavo a quei fratelli e ne fissavo gli occhi doloranti, a me rivolti tra le lacrime, ma con tanta fede. La Chiesa porta Cristo in mezzo agli uomini : vuole ad essi comunicare la vita, apparsa nella notte di Natale col Verbo fatto carne; vuole ad essi proclamare la speranza dell'ene futuro, che gi albeggia nel seclo presente; vuole dilatare, pur tra le sofferenze del mondo, quella pace che stata annunciata dagli angeli a Betlemme, e quell'amore di beneplcito, con cui Dio ci ha abbracciati donandoci il Figlio : Gloria in excelsis Deo et in terra pax hominibus bonae voluntatis )). questa la missione che la Chiesa svolge ad esotra, nei fitti contatti che intrattiene con gli uomini fratelli. Nella sua prima grande Enciclica Ecclesiam Suam, il mi Predecessore Paolo VI di v. m. ne metteva a fuoco Pessenziale missione parlando delle relazioni che oggi la Chiesa deve stabilire col mondo che la circonda ed in cui essa vive e lavora; una parte di questo mondo, come ognuno sa, ha subito profondamente Pinflusso del cristianesimo e l'ha assorbito intimamente pi che spesso non si avveda d'esser debitore delle migliori sue cose al cristianesimo stesso, ma poi s' venuto distinguendo e staccando, in questi ultimi secoli, dal ceppo cristiano delia sua civilt ; e un'altra parte, e la maggiore di questo mondo, si dilata agli sconfinati orizzonti dei popoli nuovi, corne si dice ; ma tutto insieme un mondo che non una, ma cento forme di possibili contatti offre alla Chiesa, aperti e facili alcuni, delicati e complicati altri, ostili e refrattari ad amico colloquio purtroppo oggi moltissimi .
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Le 2, 14. 6 agosto 1964: AAS 56 (1964), pp. 612 s.
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Questo contatto delia Chiesa col mondo forma ora 1'oggetto di questa mia familiare conversazione con voi, lasciando al prossimo giugno, com' mia consueta intenzione, di considerare la vita ad intra delia Chiesa stessa. P intento che mi sta particolarmente a cuore, ogni anno : non per una elencazione di date e di fatti, bensl piuttosto per individuare, nei problemi concreti e talora drammatici delPumanit, il ruolo che la Chiesa chiamata a svolgere in mezzo ad essa, con serenit e franchezza, con fortezza e con gioia, nello spirito, appunto, dei Natale, che stato il primo fondamentale evento, a cui sempre occorre rapportarsi, dei dialogo di Dio con Puomo. 4. La situazione del mondo contemporneo manifesta non soltanto trasformazioni tali da far sperare in un futuro migliore delPuomo sulla terra, ma rivela pure molteplici minacce, che oltrepassano di molto quelle finora conosciute. Senza cessare di denunciare tali minacce in diverse circostanze (come negli intervenu all'ONU, alPUNESCO, alla FAO ed altrove), la Chiesa deve esaminarle, al tempo stesso, alia luce delia verit ricevuta da Dio . La Chiesa non avulsa dal mondo. Basti pensare all'opera che le Chiese locali svolgono a ogni latitudine, sia pure in tanto differenziate condizioni storiche, socio-politiche, economiche, culturali. In ogni Paese la Chiesa incontra un volto diverso delPumanit, nella fondamentale unita del genere umano. E qui voglio esprimere il mio apprezzamento, la mia lode, il mio incoraggiamento agli Episcopati delle varie Nazioni, che sono, nel contesto dei loro ambienti geografici e politici, la forza di coesione e l'instancabile stimolo di tutte le forme di vita cattoliche, mediante le quali la Chiesa si annuncia publicamente come il ((vessillo alzato per le nazioni)), il segno dell'Alleanza eterna tra Dio e Pumanit. E qui non posso anzitutto non ricordare gli episcopati incontrati quest'anno durante le loro visite ad limina, che mi hanno portato Pimmagine viva e concreta dei loro Paesi : Vescovi del Nicaragua, del Giappone, di Malaysia, Singapore e Brunei, dell'Indonesia, del Vietnam, del Brasile ; Vescovi Indiani di rito malabarese e malankarese, Vescovi Caldei e quelli di rito greco melkita; Vescovi delia Birmania, delia Corea, di Formosa, delia Bolivia, delia Thailandia. Mediante quei fratelli nell'Episcopato son venuto veramente a contatto con i vari
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Lett. Enc. Is 11, 12.
Dives in misericordia, n.
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popoli del mondo, e ho potuto far mia Pesperienza dei Pastori, che annunciano il Cristo talora in situazioni delicate, nella piena identificazione col mistero delia Croce. Ma anche tutti gli altri contatti che avvengono nel corso delPanno dai grandi viaggi, agli incontri con pellegrinaggi di ogni provenienza, ai rapporti familiari, da uomo a uomo, con le persone single, con le parrocchie, con le istituzioni di carattere civile, religioso, cultrale a tutti i livelli mi offrono, in quella quotidiana sollecitudine per tutte le Chiese, la possibilit, si pu dire, di tastare il polso del mondo, con tutti i suoi problemi. Tutta la realt delPuomo, tutta la situazione diversificata e complessa delia societ pluralistica, anzi delle intere Nazioni, cosi presente agli occhi dei Papa, il quale vuol essere pur nella consapevolezza delle sue limitate forze, ma nella volont umilissima e ferma di corrispondere al disegno di Dio , non solo il centro delPunita delia Chiesa, ma anche il punto di riferimento per Pansia universale di fratellanza e di cooperazione internazionale tra i popoli, e dare costante attestato di una ferma volont di venire incontro al mondo. Questo rapporto col mondo coinvolge dunque tutta la Chiesa, e coinvolge perci anche problemi vitali come quello delPecumenismo che considerer espressamente nel prossimo giugno perch in tal modo anche i nostri fratelli, non ancora pienamente a noi uniti, si sentono invitati a partecipare a questi contatti con cui la Santa Sede cerca di andar verso il mondo per incontrarsi e collaborare con esso.
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5. E mi viene incontro, in questo momento, il volto delle single Nazioni visitate nei viaggi pastorali, che Dio mi ha concesso di' compiere quest'anno, rispondendo ai pressanti inviti sia degli Episcopati sia delle Autorit responsabili : sei Paesi delP Africa Zare, Congo Brazzaville, Kenya, Ghana, Alto Volta, Costa d'Avorio Pimmenso Brasile, e, in Europa, Parigi e la Francia, la Germania, e varie citt d'Italia: ciascuno con la sua storia, la sua civilt, la sua cultura, i suoi problemi anche gravi. Dei signiflcato ecclesiale di questi viaggi, delia possibilit che offrono d'incontrare anche i fratelli di altre Chiese, gli appartenenti ad altre religioni, e anche i non-credenti, ho gi parlato nello scorso giugno. Qui mi preme soprattutto rilevare che i contatti ad alto Ii vello, che hanno luogo in quelle occasioni, sono altrettanti
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Cf. 2 Cor 11, 28. 28 giugno 1980: AAS 72 (1980), p. 651.
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punti fermi che la Chiesa pone nel suo cammino in mezzo agli uomini, profittando delia possibilit che le viene offerta di trattare con i responsabili delle sorti dei popoli. Ho detto in un'inter vista ad un settimanale polacco, al mio ritorno dal Brasile, che, come spesso ho sottolineato anche durante gli incontri con le autorit, nell'interesse di coloro che gestiscono il potere che la socit sia giusta, afmch, distaccandosi dal totalitarismo e realizzando un'autentica democrazia, questa socit divenga sempre pi giusta, sulla scia di ragionevoli e previdenziali riforme sociali. E cosi facendo si possono evitare rivolte, violenze, spargimento di sangue che costano tante sofferenze umane. Questa possibilit, veramente straordinaria, che si offre al Papa e che si prolunga negli incontri con le altissime Personalit e Capi di Stato che vengono in visita ufficiale, in Vaticano un aspetto non trascurabile delia missione delia Chiesa, una forma assai efficace di quella collaborazione che essa vuole offrire aile autorit responsabili per la costruzione di un mondo pi ordinate e pi giusto. Nel Kenya, parlando al Corpo Diplomtico accreditato presso quella Nazione, ho ricordato appunto che lo Stato deve rigettare ogni cosa che non sia degna delia libert e dei diritti umani dei suo poplo, bandendo ogni elemento, quali P abuso di autorit, la corruzione, la dominazione dei debole, il negare al poplo il suo diritto di partecipare alia vita politica e alle decisioni, la tirannia e Puso delia violenza e del terrorismo. Qui di nuovo proseguivo io non esito a riferirmi alla vrit sul1'uomo. Senza Paccettazione delia vrit sulPuomo, delia sua dignit, del suo destino eterno, non pu esistere tra le nazioni quella fondamentale fiducia che uno degli elementi basilari di ogni umana impresa. E neanche la pubblica funzione pu essere vista per quello che veramente : un servizio per il poplo, che trova la sua unica giustificazione nella sollecitudine per il bene di tutti .
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In questo modo la Chiesa presente al servizio delPuomo : e soprattutto al servizio dei poveri. La Chiesa non sarebbe fedele al Vangelo se non fosse vicina ai poveri e se non difendesse i loro diritti, ho detto nella citata intervista. Essa contribuisce alia elevazione degli strati meno abbienti, che sono nelle varie Nazioni fasce tristissime in cui Puomo fratello si trova in condizioni subumane ; essa inoltre contribuisce alia costruzione delia socit di oggi, che vive, talora in forme
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A Tygodnik Powszechny; cf. U Osservatore Romano, 2-8-1980. 6. V.: Insegnamenti, III, 1, p. 1191 e AAS 72 (1980), pp. 483 s.
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inconsapevoli, delia grande tradizione ereditata dal Vangelo e che ad essa deve nuovamente fare appello se vuole salvaguardare la propria identit e il proprio ruolo : che rulo di vita, di animazione, di rispetto reciproco, proclamazione di valori affermati, non mai conculcati o respinti. L a Chiesa corne ho detto a San Salvador da Bahia indica il modo di costruire la societ in funzione dell'uomo. Il suo compito di inserir in tutti i campi dell'attivit umana il lievito dei Vangelo. in Cristo che la Chiesa "esperta in umanit" (6. VII). Sia benedetto chi collabora a tale grande impresa, specie i missionari che hanno sempre il primo posto nel mio cuore. 6. Pertanto, nei vari viaggi che, con Paiuto di Dio, e come ho annunciato, riprenderanno presto a raggio mondiale, toccando altri popoli di diversa e antica civilt la Chiesa, per mezzo del suo Capo visibile, si cala concretamente nelle situazioni proprie aile varie Nazioni, rispondendo cosi al desiderio vivissimo che nasce in seno a quelle Stesse Nazioni. In Africa ha parlato aile varie etnie e popolazioni africane dei problemi che urgono alia loro coscienza, a livello di persone single e di collettivit : stata incoraggiata la possibile utilizzazione, nel quadro delle caratteristiche proprie dei Cattolicesimo, che per definizione universale )), degli elementi propri di quelle culture particolari ; stata espressa la stima per quei valori speciali che P Africa ha da offrire al mondo ; stat affermata la ncessita di salvaguardare il patrimonio spirituale, la ricchezza straordinaria di sensibilit verso le realt religiose, di tutelare le radicate tradizioni familiari con tutto il loro calore e la loro identit africani ; stato richiamato ancora una volta il dramma delle f asee provate dalla siccit, dalla fame, dalP analfabetismo, che falcidia le popolazioni e ne mina la continuit, come ho gridato, col nodo alia gola, nel mio appello per il Sahel. In Brasile la Chiesa in contatto con una particolare situazione sociale, che aspetta vigile attenzione e concretezza di provvedimenti da parte dei responsabili : non posso dimenticare gli incontri con i favelados di Rio de Janeiro, con gli oprai di Sao Paulo, con i lavoratori delia terra a Recife, con i popoli delPAmazzonia. stata un'occasione unica per proclamare ancora ua volta non solo a quelle popolazioni, ma davanti al mondo intero, che la Chiesa, quando proclama il Vangelo, senza peraltro abbandonare il suo compito specifico di evangelizzazione, cerca di ottenere che tutti gli aspetti delia vita sociale, in cui
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si manifesta Fingiustizia, subiscano una trasformazione verso la giustizia (3 luglio, a So Paulo). In Francia e in Germania sono stati gli incontri delia Chiesa con Nazioni di antichissima civilt europea, con tutte le esaltanti ricchezze del loro patrimonio cultrale e artstico, con gli stimoli positivi delia loro civilizzazione che tanto ha contribuito alio sviluppo intellettuale e spirituale delPumanit, ma anche con modelli di comportamento che talora si sono lasciati condizionare dal permissivismo morale e dalla tentazione delia ricchezza. I vari aspetti di quelle societ, nelle loro componenti essenziali, sono stati considerati negli indimnticabili incontri, avvenuti durante quelle visite. Era un a tu per tu )) del Papa con gli esponenti delia grande civilt europea. Ma un'occasione unica per richiamare la vecchia Europa alla genuina natura delia sua matrice squisitamente spirituale hanno offerto le celebrazioni per il quindicesimo centenario delia nascita di San Benedetto, che hanno permesso di rivolgermi ai popoli che formano questo nostro continente, magnifico e pur contraddittorio nell'intrecciarsi delle sue opposte tendenze, perch sia agevolato il suo processo immanente di unificazione. Nel mio messaggio all'Abate di Montecassino (21-III), nell'omelia e nei discorsi pronunciati a Norcia (23-III), nella Lettera Apostolica Sanctorum Altrix a tutte le comunit religiose benedettine (11-VII), nel pellegrinaggio a Montecassino (20-IX), e durante quello indimenticabile e stupendamente significativo a Subiaco, mi stata offerta la felice opportunit di indicare in San Benedetto il pioniere di una nuova civilt, quella che doveva sorgere dalle rovine del mondo antico per infondere nuova vita ai popoli che si affacciavano alia ribalta delia storia accanto a quelli passati attraverso il travaglio delia decadenza, indicando agli uni e agli altri un programma insieme semplice e universale di rinnovamento e di trasformazione : (( In questo modo ho cosi potu to dire a Norcia San Benedetto divenne il patrono delPEuropa nel corso dei secoli : molto prima di essere proclamato tale da Papa Paolo VI. Egli Patrono delV Europa in questa nostra poca. Lo non solo in considerazione dei suoi meriti particolari verso questo continente, verso la sua storia e la sua civilizzazione. Lo , altresi, in considerazione delia nuova attualit delia sua figura nei confronti delV Europa contempornea... Si ha Pimpressione di una prevalenza delPeconomia sulla morale, di una prevalenza delia temporalit sulla spiritualit... Non si pu vivere per il futuro senza intuir che il senso delia vita pi grande delia tempo-
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rauta, che al di sopra di essa. Se le societ e gli uomini dei nostro Continente hanno perso Vinter esse per questo senso, devono ritrovarlo ... sulla misura di Benedetto . Preghiamo afiinch PEuropa sappia avere la saggezza e la lungimiranza di riscoprire, in questa retta gerarchia dei valori, il metro nicamente valido per favorire il proprio progresso nella giustizia, nella verit e nella pace. Essa trovera la Chiesa sempre disponibile in questo servizio delPuomo. Cosi la troveranno sempre disponibile tutti i popoli del mondo.
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7. In tale modo la Chiesa consapevole di costruire la pace. Rimanere fedele alia causa delia pace dovere primario delia Chiesa, che sta preparandosi a riudire, e custodir sempre fedelmente, il primo messaggio di pace, quello risonato a Betlem sulla culla del nato Figlio di Dio. Ci suppone un lavorio costante, non mai appagato neppur da risultati lusinghieri perch si presentano problemi sempre nuovi da risolvere; ci suppone una vigilanza instancabile, per pre venire i sintomi delPinquietudine, via via insorgenti, e per indicare, con chiarezza e costanza, le vie delia pace, che sempre di nuovo da costruire, come del resto avviene per tutti i beni pi preziosi affldati alPuomo, che richiedono sforzo costante di conquista e di miglioramento. In questa luce, oltre i viaggi compiuti, e gli incontri con i Capi di Stato, si pone tutta una fitta rete di contatti a vario livello, ecclesiale, civile e diplomtico, che la Santa Sede mantiene con iniziative varie e differenziate. Mi piace qui ricordare il cospicuo numero degli Ambasciatori tra i quali vi sono per la prima volta nella storia quelli delia Repubblica Popolare del Congo, delia Grecia e dei Mali che anche quest'anno ho avuto il piacere di accogliere per la presentazione delle Lettere Credenziali : La composizione del Corpo Diplomtico permette di meglio comprendere, in modo giusto, il problema importante delia presenza delia Chiesa nel mondo contemporneo , ho detto alPinizio delPanno a quegli illustri rappresentanti delia convivenza internazionale ; ma consente anche di collaborare concordemente alla grande causa delia pace nel mondo, nel rispetto dei vari sistemi politici e delle single responsabilit temporali . alle porte la Giornata per la Pace 1981, che ha per motto, come
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23 marzo 1980: AAS 72 (1980), p. 272. Insegnamenti, I I I , 1, p. 136 e AAS 72 (1980), p. 76. Cf. ib.
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sapete: P e r servir la Pace, rispetta la liberta. Il gesto prof etico di Paolo VI, nelPistituirne la celebrazione alPalba dei nuovo anno, si dimostrato di un'efficacia unica nelPincoraggiare e stimolare il mondo a pensieri e a opere di pace. Il mio messaggio ormai nelle vostre mani. Ma, durante tutto Parco delPanno, innumerevoli sono i documenti, le Udienze, i contatti privati, rivolti a salvaguardare il bene delia pace. La Santa Sede non tralascia occasione per sottolineare il bene prezioso delia pace, a cui sono rivolte le pi profonde aspirazioni umane: ricordo i due incontri, di febbraio e di novembre, con l'organismo delia Curia che alimenta idealmente Pazione delia Chiesa in favore delia pace, cio la Pontificia Commissione Iustitia et P a x ; il Premio Giovanni XXIII per la Pace, conferito il 9 giugno ai catechisti africani, a Kumasi; il messaggio alPXI Sessione Generale delle Nazioni Unite, in agosto, e quello in preparazione alia riunione di Madrid per la sicurezza e la cooperazione europea, a novembre ; P augurio di una crescente pace tra i popoli, espresso da Monaco di Baviera sui punto di lasciare la Germania. Cosi gli incontri, a livello pastorale, con pellegrinaggi di varie Nazioni del mondo, anzi di interi continenti, come quello con gli Africani di Roma, a febbraio ; le lettere inviate, in varie circostanze, ai Vescovi dei Nicaragua (26-VI), di EI Salvador (20-X) e di Guatemala (1-XI), per le particolari condizioni di quei travagliati Paesi ; quelle mandate ai fedeli del Messico (28-1), del Brasile (21-11), delPUngheria (6-IV), degli Stati Uniti d'America (2-VI) ; le Udienze a deputati brasiliani (20-11), a personalit politiche dei Nicaragua (3-III), alPincontro sulla cooperazione tra PEuropa e P America Latina (20-VI), ai Sindaci delle citt pi popolose del mondo (4-IX), a illustri visitatori svedesi (30-X), alle Delegazioni di Argentina e Cile per la mediazione felicemente avviata sulla zona australe, nelle scorse settimane. E mi sta molto a cuore ricordare Pappello, che ho lanciato agli uomini di scienza, incontrati nella sede delPUNESCO e, per loro mezzo, a quelli di tutti i paesi e di tutti i continenti affin ch sia impiegato ogni sforzo per preservare la famiglia umana dalPorribile prospettiva delia guerra nucleare... S i ! aggiungevo la pace del mondo dipende dal primato dello Spirito! Si ! Pavvenire pacifico del'umanit dipende dalP amore .
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Sono, questi che ho citato, tutti passi compiuti insieme con gli uomini di buona volont, sulla via delia pace, per aiutarne il conso17
Insegnamenti, III, 1, pp. 1654 s. e AAS 72 (1980), p. 735 s.
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lidamento, per apprezzarne sempre maggiormente il valore, per preprame i frutti, a beneficio del mondo intero. 8. Ma, in questo sguardo d'insieme lanciato sull'opera svolta in favore delia pace nel mondo, non mancano purtroppo, come ogni anno, ombre sinistre e funeste, che mettono in apprensione il nostro cuore : cuore di uomini, cuore di credenti in Cristo. Non vi nel mondo, sotterranea come la vena rosseggiante e distruttrice di un vulcano, una costante minaccia alia pace? Non vi sono popoli che soffrono e muoiono per le terribili rivalit in atto tra Nazione e Nazione, talora tra opposte parti all'interno degli stessi popoli? Corne non ricordare il conflitto tra Iraq e Iran? La situazione afgana? Le persistenti tensioni nel Libano, la dilettissima Nazione sempre a me presente, come ho voluto sottolineare pi volte, quest'anno, sia scrivendo al Patriarca Maronita, sia lanciando un appello nelPUdienza Generale del 18 luglio, sia ricevendo esponenti qualificati dell'Assemblea Nazionale (20-X)? Come non pensare alla diletta Irlanda, che vive ore di grave trepidazione? Ma ringraziamo il Signore che, proprio in questi giorni, in risposta agli appelli e alle preghiere di varie parti del mondo, la tensione sembra essersi attenuata. Come non ricordare le gravi violenze, che hanno insanguinato alcune carissime regioni del Centro America, e tuttora continuano a mietere vittime, la pi illustre delle quali stato il compianto Arcivescovo di San Salvador? Per la pace in quel Paese ho elevato la mia supplica a Dio, il 2 aprile scorso : ma piange il cuore quando giungono notizie di nuove violenze e uccisioni. Non dimentico il dramma tuttra vivo anche se sopraffatto da altri eventi dolorosi, che purtroppo assuefanno Popinione pubblica relativo ai profughi e i rifugiati nella Thailandia, e in alcuni Paesi delP Africa, con immensi problemi umani e sociali, di giustizia e di carita, di sollecitudine indilazionabile, che pongono interrogativi inquietan ti alla coscienza dei popoli. Sono vicino a tutti gli uomini fratelli che soffrono in questo momento ; cosi come partecipo intimamente alle ansie, al travaglio e alle speranze delia mia diletta Patria. In particolare, rinnovo il mio appello a tutte le Nazioni del mondo sulla linea del Messaggio inviato in occasione delia gi citata riunione di Madrid sulla sicurezza e la cooperazione in Europa, alia quale presente una delegazione delia Santa Sede per il rispetto, leale e costruttivo, delia liberta religiosa a cui tutti gli uomini hanno diritto;
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come ho ricordato nel Messaggio inviato ai Capi di Stato, firmatari del1'Atto finale di Helsinki, questa liberta concreta si fonda sulla natura stessa delPuomo, la cui caratteristica di essere l i b e r o ; ed essa v salvaguardata tanto come fondamento delia dignit intrinseca delia persona quanto come condizione di un'ordinata e giusta con vi venza civile, nella quale ogni cittadino sia rispettato per quello che , e non retrocesso in seconda o terza categora per le idee che ha la responsabilit e la coerenza di professare anche nella vita pubblica. In questo campo, la Chiesa ha tracciato i principi del suo comportamento nella basilar e Dichiarazione Dignitatis Humanae dei Concilio Vaticano I I , e a questa occorre sempre rifarsi per una vera e duratura pace spirituale all'interno delle Nazioni.
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9. Purtroppo, in alcune nazioni, corne la Spagna, P Italia, P Irlanda, e altrove, perdura gravissimo il pericolo del terrorismo e delia violenza, di questa vera guerra in atto contro gli uomini inermi e le istituzioni, mossa da oscuri centri di potere, che non si avvedono come 1'ordine da essi auspicato mediante la violenza non possa che richiamare altra violenza. Tutti quelli che mettono mano alla spada periranno di spada, ha ricordato Gesu nel momento in cui subiva la violenza pi atroce. E un ordine che dovesse nascere sulle rovine e le uccisioni delia violenza sarebbe la pace dei cimitero, secondo la nota espressione. No, non cosi si edifica la societ nuova, che deve servir ad elevare Puomo ! La Chiesa non manca di raccomandare la costruzione di un mondo pi giusto e pi sano, mediante la conversione interiore e il rinnovamento radicale del costume morale. Ancora una volta, come a Drogheda, come a Torino, io supplico gli uomini delia violenza, che mi sono pur fratelli, a desistere dal loro sentiero di morte ; invito i giovani a non lasciarsi travolgere dalPideologia perversa delia distruzione e delPodio, ma a collaborare con tutte le forze generse, esistenti nelle varie nazioni, per costruire il mondo (( a misura d'uomo : solo cosi si potr assicurare un avvenire veramente positivo, nello slancio di un operoso progresso di cui abbiano a goder e soprattutto gli umili, gli emarginati, i poveri.
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Ed elevo ancora il mio pensiero, la mia preghiera per le numerse, ignare vittime del terrorismo, come ho fatto con grande dolore nello
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N. 2, AAS 72 (1980), p. 1254. Mt 26, 52.
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scorso febbraio, dopo la trgica fine del caro, buono e indimenticabile Professor Bachelet, e come ho fatto in agosto per la barbara strage di Bologna ; e rinnovo il mio invito, gi rivolto nella Udienza alia Giunta e al Consiglio Provinciale di Roma (6-II), e ai Giuristi Cattolici Italiam (6-XII) a difendere i valori morali, negati dalla violenza. Aido questo voto, che sorge dal profondo del cuore, al Principe delia pace, a Colui che ha preso su di s la condizione delP umana natura per divinizzarla e renderla partecipe delia stessa grandezza di Dio. La nostra comune preghiera si lvera pi supplichevole in questi giorni di Natale per invocare conforto e serenit per tante sofferenze di persone, di famiglie e di comunit ! Non ei stancheremo di pregare per questo : n dimenticheremo gli ostaggi che sono tuttora privi delia liberta in varie parti del mondo, vittime delia rappresaglia politica o di una iniqua, crudele, inconcepibile speculazione pecuniaria. Sono vicino a loro con la preghiera, in questo Natale che sar per essi tanto triste ; e per tutti prego il Signore con le lacrime agli occhi, chiedendo ai responsabili di avere piet: in nome di Dio, in nome delVuomo. 10. La Chiesa non soltanto profesa verso i problemi che riguardano i Continenti e i Popoli; essa si rivolge alPuomo in particulare, che reca in s impressa Pimmagine cratrice di Dio ed redento dal Sacrificio di Cristo. Per la Chiesa non esiste massa amorfa, o collettivit senza nome: essa sa che ogni realt sociale e politica formata da uomini singoli, ciascuno con i problemi inerenti alia propria identit nel lavoro, nella professione, nella vita familiare e sociale, pur nella diversit delle provenienze geografiche o delle posizioni ideologiche. Per questo uomo singlo la Chiesa ha la sua parola da dire. A quest'uomo il Papa va incontro con semplicit e cordialit, con piena simpata , cio cercando di partecipare alle sue concrete situazioni di vita, ovunque si svolgano e si sviluppino. Anzitutto P uomo che lavora: sono stampati nel mio cuore gli incontri, qui a Roma e durante i viaggi, con i cavatori del marmo, con i minatori, con i lavoratori delP industria e quelli delia terra, con quelli emigrati in altre nazioni e quelli dei vari Paesi : tutti fanno scaturire dalla materia i mezzi di sussistenza per l'intera socit, rendendosi cosi collaboratori di Dio che ha bisogno delPuomo per continuare ad esplicitare la ricchezza immanente delia sua creazione. Sappiano i lavora20
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Is 9, 6.
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tori di tutto il mondo che la Chiesa loro vicina, Ii stima e Ii ama per questo con tributo insostituibil, al quale siamo tutti debitori; contributo dato con la fatica di una vita inter, e quindi incomparabilmente pi alto e pi sacro delia mercede anche pi giusta che ne ricevano; sappiano che, il loro lavoro, come ho detto recentemente, aiuta Puomo ad essere pi uomo, ne matura la personalit, ne sviluppa ed eleva le capacita, aprendolo cosi al servizio, alla generosit, alPimpegno per gli altri, in una parola all'amore . L'amore ! la grande realt che deve muovere la societ, oggi come ieri, se non vuole inaridirsi totalmente in una contrapposizione dialettica di sfruttamento e di ribellione, in un puro e semplice rapporto di dare e avere, in un egoismo di monadi che si sfiorano senza incontrarsi mai se non nella diffidenza e nel disprezzo. Solo nelV amore il secreto delia sopravvivenza.
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11. Vi poi Puomo che pone a disposizione le sue risorse interiori per Pelevazione anche qualitativa dei propri fratelli : il grande mondo delia cultura, nella sua varia sfaccettatura che nel momento presente acquista proporzioni straordinarie in profondit e in estensione, per le specializzazioni in atto in tutti i settori delia vita intellettuale. A questo mondo la Chiesa guarda con immensa fiducia, e ad esso ho dedicate quest'anno attenzioni particolari, dopo Pimpegno solennemente preso durante la riunione dei Sacro Collegio, nel novembre dello scorso anno, e in occasione delia memorabile tornata delia Pontificia Accademia delle Scienze, in quegli stessi giorni. Vorrei citare a una a una le udienze con uomini di studio e di cultura, che si sono via via avvicendati in questa casa nel corso delPanno che sta per finir, portando Peco e il fervore dei loro studi in tutti i settori delia conoscenza : storici, economisti, filosofi, scienziati, giuristi, latinisti, cultori delia msica. Ma il tempo non lo permette. Tuttavia, tre occasioni fermano la mia attenzione in modo particolare : la visita alPOrganizzazione delle Nazioni Unite per Peducazione, la scienza e la cultura, a Parigi, il 2 giugno; Pincontro con gli uomini di cultura a Bio de Janeiro, il I luglio ; e gli incontri sia con scienziati e studenti, sia con artisti e giornalisti, rispettivamente a Colonia e a Monaco, il 15 e il 19 novembre, nel viaggio in Germania nel quadro delle commemorazioni centenarie di quel grande uomo di cultura e di piet che fu
o
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Al Movimento Lavoratori Cristiani, 6 dicembre.
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Sant'Alberto Magno. Gli nomini di cultura sono i custodi del patrimonio pi autentico delPumanit, e gli artefici delPavvenire delle Nazioni : nelle loro mani sta la civilt, ma dipende anche, Dio non voglia, la barbarie del domani : la vera cultura umanizzazione, mentre la non cultura e le false culture sono disumanizzanti. Per questo, nella scelta delia cultura Puomo gioca il suo destino )), ho detto a Rio de Janeiro. Per tale motivo la Chiesa si attende tanto dagli uomini di cultura, dai quali dipende veramente il futuro delPumanit nelle sue r adici pi profonde. pur vero, come ho ricordato a Monaco, che negli ultimi secoli, soprattutto a partir dal 1800, il lgame tra la Chiesa e la cultura, e quindi tra la Chiesa e Parte, si allen tato : le ragioni sono molteplici, per un reciproco atteggiamento di diffidenza. Ma tale stato di cose non ha pi ragione di essere : II Concilio Vaticano II ha gettato le basi di un rapporto sostanzialmente nuovo fra la Chiesa e il mondo, fra la Chiesa e la cultura moderna (ib.) ; ed giunto perci il momento di proclamare di nuovo, come ho umilmente cercato di fare davanti alia prestigiosa accolta dell'UNESCO, che ((il lgame fondamentale del Vangelo, cio del messaggio del Cristo e delia Chiesa, con Puomo nella sua umanit, ... effettivamente Creatore di cultura nel suo fondamento stesso. Per creare la cultura, occorre considerare, fino alie estreme conseguenze e integralmente, Puomo come un valore particolare e autnomo, come il soggetto portatore delia trascendenza delia persona. Occorre affermare V uomo per lui stesso, e non per qualche altro motivo : nicamente per lui stesso ! Ben di pi, occorre amare Puomo perch uomo, occorre rivendicare Pamore per Puomo in ragione delia dignit particolare ch'egli possiede. Solo la Chiesa, che custodisce integro il Vangelo di Cristo, pu garantir Puomo contro ogni manipolazione dell'altro uomo : e nella cooperazione ritrovata fra Chiesa e cultura, nelle rispettive e autonome sfere di azione, si pu prospettare quelParmonia superiore, che garanzia di pace, e come tale tanto desiderata dagli uomini pensosi delle sorti delPumanit.
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12. Lo sforzo che la Chiesa compie nel gettare ponti con le varie espressioni delia vita sociale, nella quale operano gli individui singoli con Pinesauribile carica delle loro risorse personali, non ha altro scopo che V edificazione di una vita sociale serena, costruttiva, pacifica, gioiosa: una societ a misura d'uomo.
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Insegnamenti, III, 1, p. 1643 e AAS 72 (1980), p. 735 s.
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Per questo ho cercato con ogni sforzo di intrecciare rapporti con tutti gli. esponen ti e gli artefici di questa societ: con gli educatori delia giovent nella scuola, con gli uomini dei mass-media, tenuti anch'essi, per la loro delicatissima funzione, a una precisa deontologia e a un chiaro codice morale ; con gli uomini dei servizi sociali pi pieni di rischio (pens ai Vigili dei Fuoco, che incontro ogni anno), con i militari e i loro Uficiali di vari ordini e specializzazioni ; con i ferrovieri ; con gli atleti impegnati in varie attivit sportive. A tutti seguendo Forma dei miei predecessori, specie delPinstancabile insegnamento che Pio XII, nella fase pi delicata delia ricostruzione mondiale, non ha risparmiato a nessuna categora sociale ho ricordato il dovere di contribuir, ciascuno secondo le proprie "possibilit, la propria preparazione e responsabilit, a far si che il mondo in cui viviamo porti sempre pi pienamente Forma delia gioia primigenia che prov Dio creatore quando, posando lo sguardo sulla grandezza delia creazione, si rallegr nell'intimo seno delia sua vita trinitaria : E Dio vide che era cosa b u o n a ; era cosa molto buonay). Che anche Fuomo di oggi sappia che la gioia del Signore la nostra forza!.
23 24 25
13. L'uomo, al di l di ogni pur altissima attivit intellettuale o sociale, trova il suo sviluppo pieno, la sua realizzazione integrale, la sua ricchezza insostituibile nella famiglia. Qui veramente, pi che in ogni altro campo delia sua vita, si gioca il destino delPuomo. Per questo la Chiesa continua a dedicare le attenzioni pi calde e premurose alia magnifica realt delia famiglia. ancora nel nostro cuore di Pastori, vivissimo, il ricordo delle giornate delia V Assemblea Generale dei Sinodo dei Vescovi, dedicate al grande problema, vitale non soltanto per la Chiesa ma anche per Fintera umanit. I problemi affrontati dai Vescovi con lucido realismo e con paterna sollecitudine erano molti, e di essi si sono resi interpreti i vari Episcopati, recando Peco delle situazioni proprie delle varie parti del mondo. Il Sinodo, nel trattare questi problemi, si mosso su due direttrici, come su cardini cosi ho riassunto a conclusione dei'Assemblea la fedelt cio al piano di Dio verso la Famiglia, e la pratica pastorale caratterizzata da un amore misericordioso e dal rispetto dovuto agli uomini, considerati nella loro
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completezza per quanto concerne il loro essere e il loro vivere (25 ottobre). Si sono affermati cio i principi delP etica matrimoniale, sui quali poggia Instituto familiare, secondo i punti fermi tracciati da Paolo VI nella sua Enciclica Humanae Vitae, e al tempo stesso si sono tenute present con cuore di pastori e di padri le dificolt, le ansie, talora i drammi di tante famiglie che vogliono conservare integra la loro fedelt al Vangelo e non trasgredir le norme eterne delP etica naturale, oltre che dell'imprescrittibile Legge di Dio, inscritta nel cuore delPuomo. La famiglia tocca oggi il punto forse pi acuto di una crisi senza precedenti, maturata col confluir delle varie mentalit permissivistiche e di teorie che in nome di una presunta autonomia delPuomo vengono a negare la missione affidata all'uomo stesso da Dio creatore, nel piano originario delia comunicazione delia vita : questo piano ho cercato di illustrare il pi compiutamente possibile nel corso delPintero anno, gi fin dalP estate 1979, proprio in vista delia celebrazione del Snodo e nel quadro delia sua impostazione dottrinale. La Legge di Dio non mortifica, ma esalta Puomo, e lo chiama alla straordinaria cooperazione con Lui nella missione e nel gaudio delia paternit e delia maternit responsabili. Di fronte al disprezzo dei valore supremo delia vita, per cui si giunge a convalidare la suppressione delP essere umano nel grembo materno ; di fronte alle disgregazioni in atto delP unita familiare, unica garanzia per la formazione completa dei fanciulli e dei giovani ; di fronte alia svalutazione delPamore limpido e puro, alio sfrenato edonismo, alia diffusione delia pornografa, occorre richiamare alto la santit del matrimonio, il valore delia famiglia, Pintangibilit delia vita umana. Non mi stanchero mai di adempiere questa che ritengo missione indilazionabile, profittando dei viaggi, degli incontri, delle Udienze, dei messaggi a persone, istituzioni, associazioni, consultori che si preoccupano del futuro delia famiglia, e ne fanno oggetto di studio e di azione. Ancora una volta, con le parole delia preghiera dettata in occasione del Sinodo, chiedo a Dio che Pamore, rafforzato dalla grazia dei sacramento dei Matrimonio / si dimostri pi forte di ogni debolezza e di ogni crisi / attraverso le quali, a volte, passano le nostre famiglie ... : / per intercessione delia S. Famiglia di Nazaret, la Chiesa in mezzo a tutte le nazioni delia terra / possa compiere fruttuosamente la sua missione / nella famiglia e mediante la famiglia.
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14. Non posso terminare senza nn accenno, almeno, alla inesauribile e prometiente carica di vita e di progresso sociale, che sono oggi i giovani per la Chiesa e per il mondo. Essi sono i primi benefician delPazione plasmatrice e corresponsabilizzante delia famiglia; ma sono anche le prime vittime dei disordini e degli squilibri, che ne minano oggi la vita. Ho parlato altre volte di questo tema, e basti solo il richiamo. Nel ricordare che, in Africa e in Brasile, ho visitato Nazioni veramente giovani, perch la loro popolazione costituita, in massima proporzione, dalla gioventu, non posso non pensare a questi uomini dei futuro, che avranno in mano la societ del Duemila. uno smisurato Potenziale umano, che attende tanto da noi, da tutta la societ : verso di esso Cristo guarda con sconfinato amore, con fiducia infinita, fissandoli a uno a uno negli occhi, come ha fatto con i suoi apostoli, con i fanciulli, con il giovane ricco dei Vangelo. Giovani, dico a voi, Cristo vi aspetta a braccia aperte ; Cristo conta su di voi per costruire la giustizia e la pace, per diffondere Pamore. Come a Torino, dico ancora oggi : (( Dovete tornare alla scuola di Cristo ... per ritrovare il vero, pieno, profondo significato di queste parole. Il necessario supporto per questi valori non sta che nel possesso di una fede sicura e sincera, di una fede che abbracci Dio e Puomo, Puomo in Dio ... Non c' una dimensione pi adeguata, pi profonda da dare a questa parola "uomo", a questa parola "amore", a questa parola "liberta", a queste parole "pace" e "giustizia": altre non c', non c' che Cristo )). Si, carissimi giovani, che ho incontrato in ogni mio viaggio e come dimenticare Pincontro emblemtico al Parc-des-Princes, di Parigi? giovani che ho visto a tutte le latitudini del mondo, nelle popolose citt e nelle campagne, negli stadi e nelle piazze, nelle Messe in San Pietro come in Istituti particulari quali quello di Casal del Marmo : si, universitari, lavoratori, sportivi si, giovani sfuggiti ai tentacoli delia droga : non c' che Cristo, Redentore delPuomo ! Siatene convinti. E ditelo forte intorno a voi.
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15. Fratelli carissimi ! Ho ricordato quanto stato fatto nei rapporti delia Chiesa col mondo : ma sono convinto che tutte le attivit che ho potuto dispiegare nel corso dell'anno sono state possibili proprio grazie al concorso
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di tante forze generse e silenziose, che amano sinceramente la Chiesa ; grazie all'aiuto di Cardinali, di Vescovi, di sacerdoti, di laici impegnati nell' apostolatu, di organismi di varia denominazione, che mi hanno offerto nn validissimo appoggio ; e grazie a Voi, miei primi e insostituibili collaboratori delia Curia Romana, che sent a me tanto vicini. A tutti esprimo la mia viva, sincera, commossa benevolenza. Ci disponiamo a celebrare il Natale. Abbiamo visto delinearsi davanti agli occhi i molteplici campi delia vita delPuomo nel mondo contemporneo, con le sue luci e le sue ombre, con le sue incertezze e le sue speranze, con i suoi pericoli e le sue risorse. Verso tutti questi campi delPessere e delPagire umano nel mondo contemporneo sta per discendere, ancora una volta, il Salvatore. Il mondo Pattende, anche inconsapevolmente ; il mondo ha bisogno di Lui, che annuncia la misericordia del Padre, che la misericordia del Padre. Nonostante apparenze esteriori, questo mondo soffre dal di dentro : squilibri, discriminazioni, oppressioni, calamita naturali, stenti indescrivibili ; insoddisfazioni, paure, violenze, morti ; e soprattutto, vi il peccato, germe disgregatore e fonte d'infelicit profonda. Cristo viene a salvare il mondo dal peccato, e a offrirgli la possibilit estrema del riscatto : egli ho scritto nelPEnciclica Dives in Misericordia, che ho afidato alia meditazione delia Chiesa alPinizio di questo Avvento in preparazione al Natale divenendo Pincarnazione delP amore che si manifesta con particolare forza nei riguardi dei sofferenti, degli infelici o dei peccatori, rende presente e in questo modo rivela pi pienamente il Padre che Dio "rieco di misericordia". Contemporneamente, divenendo per gli uomini modello delPamore misericordioso verso gli altri, Cristo proclama, con i fatti ancor pi che con le parole, quelPappello alla misericordia, che una delle componen ti essenziali delV ethos del Vangelo w.
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Il Natale il segno delia misericordia di Dio, Papparire tra gli uomini dei suo amore liberatore. La Chiesa non si stanca di ripeterne Pannuncio, perch sa che il mondo ha bisogno di questa misericordia, la quale non avvilisce ma d alPuomo una nuova dignit, elevndolo al livello di Dio. Egli si abbassato in Cristo per riportare Puomo alia sua grandezza perduta : Quia quomodo est Deus incommutabilis, fecit omnia per misericordiam, et dignatus est ipse Filius Dei mutabilem carnem suscipere, manens id quod Verbum Dei est, venire et subvenire
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homini : come Dio non mute vole, e ha fatto ogni cosa per mezzo delia sua misericordia, cosi lo stesso Figlio di Dio si degnato di assumere una carne mutevole, rimanendo Verbo di Dio, si degnato di venire e di soccorrere P uomo. Dignatus est venire et subvenire homini: questo il Natale per noi. E questo ei sforziamo di realizzare nel mondo, come membra di quella Chiesa che si riconosce nata, insieme col Cristo nato, per aiutare Puomo a salvarsi : subvenire homini. Questo il nostro assillo, carissimi Fratelli, il nostro impegno, il nostro sforzo ; questo Pnico nostro desiderio, e il premio a cui tendiamo, con tutte le forze, finch il Signore ei dia respiro e forza, a me e a tutti. Con la mia pi affettuosa Benedizione Apostolica.
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Ad Exc.mum Virum Masami Ota, laponiae apud Sanctam Sedem Legatum constitutum, crediti sibi muneris testes Litteras Summo Pontifici tradentem.*
Monsieur
V Ambassadeur,
Je remercie Votre Excellence des vux fervents qu'Elle vient de m'exprimer et je Lui souhaite la plus cordiale bienvenue en cette Maison. Le Japon, que vous reprsentez dsormais ici comme Ambassadeur Extraordinaire et Plnipotentiaire, a nou, depuis de longues annes dj, d'heureuses relations avec le Saint-Sige. Vous avez bien voulu souligner les efforts constants de celui-ci en faveur de la fraternit des peuples, dans la paix et le respect des droits de le personne humaine. Vous savez que cette attitude est affranchie de tout mobile conomique et politique; elle se prsente au Saint-Sige, l'ensemble de l'Eglise catholique, comme un devoir li sa mission spirituelle, aux exigences du Message que nous proclamons : l'amour de tous les hommes et le service concret de chacun, comme un reflet de l'amour de Dieu dans lequel nous croyons. De son ct, le Saint-Sige regarde avec une grande estime la nation dont vous tes le reprsentant. Il apprcie les qualits humaines de l'me
S. Augustini, Serm. 6, 5; COL, 41, Sermones de Vetere Testamento, ed. O. Lambert, Turnhout, 1961, p. 61. * Die 8 m. Ianuarii a. 1981.
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japonaise, les dons naturels que vos compatriotes ont grandement dvelopps avec un courage tenace, au milieu des plus dures adversits, avec une forte discipline et avec un dynamisme qui ls pousse rechercher le contact avec les autres civilisations partout dans le monde, comme en tmoignent, entre autres, les nombreux visiteurs qui font Rome une halte culturelle. L'idal de la coexistence des peuples dans la paix est devenu aussi un thme cher votre Gouvernement, et le SaintSige ne peut que s'en rjouir dans la mesure o l'Asie a grand besoin, pour sa part, d'artisans de paix. Le Japon est conscient du rle qu'il peut jouer dans cette partie si importante du monde, pour contribuer ce que les foyers de tension ne dgnrent pas en conflits ruineux et meurtriers, ce que soient vraiment respects la souverainet des Etats, la libert et le sentiment national des populations. Oui, l'homme a besoin de la paix. Celle-ci sera d'autant mieux assure que le problme de la faim sera pris en considration, afin que tous puissent disposer des biens ncessaires leur subsistance : la solidarit internationale doit trouver l un terrain prioritaire d'application, et les pays les plus favoriss doivent tre d'autant plus sensibles cette entraide dsintresse. Enfin, l'homme ne vit pas seulement de pain. Il a besoin de libert, au milieu de ses semblables, pour se dvelopper intgralement et vivre selon sa conscience et sa foi. Il a besoin de relations avec l'Invisible, avec Dieu qui seul peut donner un sens sa vie, combler son esprance et son besoin d'amour. C'est sous tous ces aspects que l'Eglise catholique entend apporter sa contribution spcifique au progrs et elle espre rencontrer l-dessus un large assentiment et une authentique coopration des peuples. Dans quelques semaines, j'aurai la joie d'entreprendre une brve visite dans votre beau pays. Je m'en rjouis. J ' y rencontrerai mes frres japonais de la communaut catholique; elle est peu nombreuse, mais son rayonnement culturel reconnu s'intgre bien dans le service du pays et, par sa profondeur spirituelle, elle fait honneur l'Eglise entire. J ' y rencontrerai les Autorits civiles qui ont facilit ce voyage et que je salue respectueusement ds maintenant, en vous demandant de transmettre mes sentiments particulirement dfrents Sa Majest l'Empereur Hiro Hito. Je rencontrerai le peuple japonais auquel j'exprime ma cordiale sympathie, en priant Dieu de le combler de ses bienfaits. Vous-mme, Monsieur l'Ambassadeur, vous pouvez tre assur de trouver ici l'accueil et l'aide que mrite votre haute mission. Je vous exprime mes meilleurs souhaits pour son accomplissement.
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Ad E x c m u m Virum Ioannem Proksch, Austriae apud Sanctam Sedem constitutum Legatum, demandati muneris testes Litteras Summo Pontifici tradentem.*
Sehr geehrter Herr Botschafter! Mit Ihrem heutigen oflziellen Besuch im Vatikan beginnen Sie Ihren neuen verantwortungsvollen Auftrag als auerordentlicher und bevollmchtigter Botschafter der Republik sterreich beim Heiligen Stuhl. Hierzu beglckwnsche ich Sie und heie Sie herzlich willkommen. Aufrichtig danke ich Ihnen fr die freudlichen Worte, mit denen Sie anllich der berreichung Ihres Beglaubigungsschreibens die seit langem zwischen Ihrem Land und dem Heiligen Stuhl bestehenden freundschaftlichen Beziehungen gewrdigt haben. Ebenso erwidere ich von Herzen den Ausdruck der Wertschtzung und die guten Wnsche, die Sie mir im Namen Ihres verehrten Herrn Bundesprsidenten ausgesprochen haben. Sie vertreten ein Land, dessen Geschichte von einer vertrauensvollen Zusammenarbeit zwischen Staat und Kirche entscheidend mitgeprgt worden ist. Gerade unter den vernderten gegenwrtigen Zeitumstnden, auf die Sie kurz hingewiesen haben, fhlt sich die Kirche in besonderer Weise aufgerufen, auch in der heutigen pluralistischen Gesellschaft in solidarischer und partnerschaftlicher Mitverantwortung zusammen mit den zustndigen staatlichen Autoritten fr das Gemeinwohl der Brger in den einzelnen Nationen und fr die internationale Vlkergemeinschaft ihren spezifischen Beitrag zu leisten. Die politische Gemeinschaft und die Kirche sind, wie das I I . Vatikanische Konzil erneut betont hat, auf je ihrem Gebiet voneinander unabhngig und autonom. Beide aber dienen, wenn auch in verschiedener Begrndung, der persnlichen und gesellschaftlichen Berufung der gleichen Menschen. Nicht politisches Kalkl oder wirtschaftliche Interessen, keine ueren Machtansprche oder sonstigen eigenntzigen Motive, sondern allein ihr universaler Verkndigungsauftrag im Dienst des Menschen und der menschlichen Gemeinschaft veranlassen die Kirche und den Heiligen Stuhl, sich auch auf der Ebene offizieller diploma1
* Die 10 m. Ianuarii a. 1981. Gaudium et Spes, Nr. 76.

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tischer Beziehungen und internationaler politischer Zusammenarbeit zwischen den Staaten fr das allseitige Wohl der Menschen, fr den Frieden und eine gerechte Ordnung in den einzelnen Nationen und zwischen allen Vlkern einzusetzen. Wie ich in meiner Ansprache vor den Vereinten Nationen hervorgehoben habe, ist in Wirklichkeit die Existenzberechtigung jeglicher Politik der Dienst am Menschen, die unermdliche und verantwortliche Sorge um die Probleme und wesentlichen Bereiche seiner irdischen Existenz in ihrer sozialen Dimension und Tragweite, von der gleichzeitig ja auch das Wohl einer jeden einzelnen Person abhngt. Dieser Dienst erfordert heute insbesondere die Verteidigung der unantastbaren Wrde des Menschen und seiner Grundrechte, die Frderung seiner ganzheitlichen Entfaltung einschlielich seiner ethischen Verantwortung , den Einsatz fr die notleidenden Vlker und die Sicherung des Friedens zwischen den Nationen wie auch das gemeinsame Bemhen um die fortschreitende Einigung der Vlker Europas und der ganzen Menschheitsfamilie im Geist weltweiter Solidaritt und Brderlichkeit. In diesem gerade bei der gegenwrtigen vielfltigen inneren und ueren Bedrohung so lebensnotwendigen Dienst fr die Menschen und Nationen finden die Verantwortlichen in Staat und Gesellschaft und der internationalen Vlkergemeinschaft in der Kirche und im Heiligen Stuhl einen stets loyalen Verbndeten und hilfsbereiten Begleiter.
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Wie Sie, sehr geehrter Herr Botschafter, in Ihrem Gruwort betont haben, fhlt sich auch Ihr Land diesen hohen Idealen im nationalen und internationalen Leben verpflichtet. sterreich leistet als angesehenes Mitglied der internationalen Staatengemeinschaft durch politische und diplomatische Initiativen und durch humanitre Hilfen heute einen beachtlichen Beitrag zur weltweiten Vlkerverstndigung und Zusammenarbeit im Dienst des Friedens und eines immer umfassenderen und gerechteren sozialen Fortschritts unter allen Nationen. Dies wird auch durch die Tatsache unterstrichen, da sich bedeutende internationale Organisationen die sterreichische Landeshauptstadt zu ihrem Sitz erwhlt haben. Gern gebe ich dem Wunsche Ausdruck, da durch Ihre diplomatische Vermittlerttigkeit, die Sie nun als Botschafter beim Heiligen Stuhl offiziell beginnen, die bisherigen guten Beziehungen zwischen Ihrem Land und dem Heiligen Stuhl sowie das gemeinsame Bemhen fr eine friedli2
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chere und gerechtere Welt von morgen fr alle Menschen und Vlker guten Willens sich noch vertiefen und fruchtbar weiter entfalten mgen. Dazu begleite ich Ihr knftiges Wirken hier in der Ewigen Stadt mit meinen besten Wnschen und erbitte Ihnen und Ihren Mitarbeitern fr eine segensreiche Erfllung Ihrer verantwortungsvollen Aufgabe Gottes besonderen Schutz und Beistand.
VI
Ad Exc.mos Viros nationum Legatos apud Sedem Apostolicam, initio anni 1981 omina et vota Summo Pontifici promentes.*
Excellences, Mesdames, Messieurs, 1. Le trs digne Doyen des Ambassadeurs vient d'exprimer les sentiments qui emplissent vos curs, vous tous membres du Corps diplomatique accrdit prs le Saint-Sige, en cette rencontre toujours si solennelle et si significative du dbut de l'anne nouvelle. Je le remercie de grand cur de ses nobles expressions et, avec lui, je vous remercie tous de votre prsence pour cet change de vux. Je salue avec vous vos pouses, qui vous ont accompagns pour cette aimable dmarche que j'apprcie beaucoup. Je veux saluer aussi de loin toutes vos familles. Je salue vos collaborateurs, qui forment l'quipe efficace et organise de chacune de vos Ambassades. Et je salue surtout les populations de vos pays, que vous reprsentez si dignement dans votre dlicate fonction. Oui, ils sont ici, spirituellement proches de nous et j'aime les sentir ainsi , tous les peuples du monde, mme ceux qui, malheureusement, n'ont pas de reprsentant officiel auprs de l'humble successeur de Pierre. Je les sens tout proches, et je revis par la pense les rencontres que j ' a i eu la joie d'avoir avec certains d'entre eux au cours de mes voyages, spcialement en l'anne qui vient de se terminer. Tous les peuples devraient se trouver ici, parce que c'est ici la maison de tous. La vocation universelle de l'Eglise concerne en effet chacun des peuples. C'est donc tous que j'adresse mon salut et mes vux pour une nouvelle anne sereine et active, riche des bndictions du Dieu tout-puissant.
* Die 12 m. Ianuarii a. 1981.
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2. Il me plat de revoir en cette occasion, avec les physionomies bien connues des Ambassadeurs accrdits depuis quelques annes, les nouveaux Chefs de Mission qui ont commenc officiellement leur mission diplomatique auprs du Saint-Sige au cours de l'anne coule, et jusqu' ces tout derniers jours. Ils sont au nombre de vingt-trois et reprsentent la Rpublique Dominicaine, le Gabon, la Jamaque, l'Ouganda, l'Indonsie, le Nicaragua, Saint-Marin, la Rpublique Populaire du Congo, la Grande-Bretagne, la Grce, l'Irlande, l'Australie, la Rpublique Centrafricaine, le Venezuela, l'Egypte, la Belgique, l'Espagne, la Colombie, Madagascar, l'Irak, le Mali, le Japon et l'Autriche. Parmi eux, comme j ' a i dj eu l'occasion de le souligner devant le Sacr Collge avant Nol, il y a des Ambassadeurs de pays qui, pour la premire fois dans leur histoire, ont tabli des relations diplomatiques avec le Saint-Sige. Ils viennent se joindre votre grande famille car, je le sais bien, le Corps diplomatique prs le Saint-Sige est une vritable famille , et ils s'inscrivent ainsi dans la ligne de continuit qui donne une signification toute particulire la prsence officielle, dans la maison du Pape, de reprsentants des peuples du monde entier auprs de lui et de ses collaborateurs directs. C'est une continuit qui persiste et s'approfondit, une continuit qui favorise la comprhension mutuelle entre le Sige de Pierre et chacun de vos gouvernements et de vos peuples, une continuit qui encourage le soutien rciproque dans la cause de la paix, de la dfense de l'homme, du dveloppement de la vie des nations. Une telle continuit exprime bien les rapports d'amiti, d'estime, de collaboration avec toutes les nations du monde que le Saint-Sige veut entretenir, dans un esprit pacifique et respectueux, avec les responsables de la vie publique. 3. La venue au Vatican de quelques Chefs d'Etat met bien en lumire cette ralit. J'voque avec grand plaisir les visites accomplies l'anne dernire par le Prsident de la Rpublique du Sngal, le Grand-Duc et la Grande-Duchesse de Luxembourg, le Prsident de la Rpublique de Chypre, le Prsident de la Rpublique de Tanzanie, le Roi Hassan du Maroc, le Prsident de la Rpublique du Portugal, le Prsident des Etats-Unis d'Amrique, le Grand-Matre de l'Ordre Souverain Militaire de Malte, le Roi Hussein de Jordanie, les CapitainesRgents de la Rpublique de Saint-Marin, le Prsident de la Rpublique du Zare, le Prsident de la Rpublique du Mali, la Reine Elizabeth d'Angleterre, le Prince Rgnant du Liechtenstein, le Prince et
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la Princesse de Sude, le Prsident de la Rpublique de Sierra Leone, le Prsident de la Prsidence de la Rpublique de Yougoslavie. Je me rappelle galement les visites d'autres personnalits des gouvernements de divers Etats et d'Organisations internationales. Dans la varit des situations historiques, ces prsences de hautes autorits auprs de l'humble successeur de saint Pierre soulignent le dsir mutuel d'approfondir les liens d'une entente dont bnficient les peuples au milieu desquels l'Eglise vit et veut servir l'homme. 4. Je pense donc que cette rencontre annuelle avec vous, membres illustres du Corps diplomatique, reprsente un moment particulirement significatif de mon ministre pastoral. Par votre prsence, j ' a i en effet sous les yeux toute la communaut internationale, la physionomie et la composition si varies. Vous tes un vritable forum)) qui me remet en mmoire mes rencontres avec les reprsentants des peuples l'ONU, la FAO, l'UNESCO; ce sont bien vos propres communauts, et aussi la communaut entire des diverses nations du monde, que j ' a i devant les yeux. Lors des voyages pastoraux que j'accomplis dans les diffrentes rgions du monde, je ressens l'exprience d'une double ralit : d'un ct, les populations qui se rencontrent, apportant leur poids d'histoire et de vie qui s'exprime dans la foi religieuse, la culture, les convictions, les esprances et mme les souffrances, toutes choses dans lesquelles l'Eglise, communaut de croyants, est profondment insre comme une part, plus ou moins tendue, de cette ralit humaine ; d'un autre ct, les reprsentants et les responsables de la vie institutionnelle de chaque pays, les Autorits gouvernementales, avec lesquels j ' a i pu avoir chaque fois des rencontres et des conversations utiles. Cette double ralit correspond au double dialogue que, dans ma mission de Pasteur universel, je me sens le devoir d'entretenir constamment : l'un se fait avec l'homme de la vie concrte, pour raviver en lui la force animatrice de la parole vanglique, ou au moins pour la lui annoncer afin qu'il la connaisse et dtermine son attitude son gard ; l'autre dialogue s'adresse aux responsables de la vie politique et sociale, pour offrir une simple coopration, dsintresse, aux grandes causes qui touchent la vie de l'humanit : la paix, la justice, les droits de la personne, le bien commun. 5. Je suis convaincu qu'en agissant ainsi le Saint-Sige, loin de se mler de domaines qui ne seraient pas siens, ne fait que donner une
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expression concrte la mission universelle de l'Eglise, qui s'adresse tous les hommes, qui est rpandue dans toutes les rgions de la terre, et qui est par nature solidaire de tous les tres humains, hommes et femmes, spcialement des pauvres et de ceux qui souffrent. Ses vicissitudes historiques durant prs de deux millnaires, travers tant de gnrations, et l'exprience vcue parmi les groupes humains les plus divers, d'origine et de civilisations si diffrentes, donnent l'Eglise une grande facilit d'approche et de dialogue sur bien des problmes. Il est vrai que la socit civile ne concide pas avec la socit religieuse, et que les deux missions, celle de l'Eglise et celle de l'Etat, doivent rester nettement distinctes. Mais il est vrai aussi que l'Eglise et l'Etat sont ordonns au bien spirituel d'une part, temporel de l'autre des personnes humaines, et que leur dialogue mutuel, respectueux et loyal, loin de troubler la socit, l'enrichit au contraire. Que vient offrir l'Eglise? Dans le dialogue bilatral, avec les gouvernements, elle met leur disposition l'apport d'une institution qui tient en honneur les plus hautes valeurs de l'homme et qui ne peut jamais se sentir trangre aucun des problmes dbattus dans quelque contexte social que ce soit. Mme lorsqu'elle trouve des obstacles devant elle, lorsqu'elle subit des contraintes ou lorsqu'elle est perscute, l'Eglise ne cesse pas d'tre interne , bien enracine dans la ralit globale du pays dans lequel elle vit et solidaire avec elle. Et c'est l le motif pour lequel le Saint-Sige, comme je l'ai dit, se sent uni chaque peuple, chaque nation. C'est aussi le motif pour lequel les reprsentants diplomatiques accrdits prs le Saint-Sige ne peuvent pas mme s'ils ne sont pas catholiques ou chrtiens se sentir <( trangers dans la maison du Pasteur universel ; de mme que le Pape, lorsqu'il visite les divers pays, se sent chez lui dans chaque nation qui l'accueille. 6. Cette ralit globale que l'Eglise a toujours devant les yeux et qui constitue le dnominateur commun de la vie de chacun des peuples du monde, c'est leur culture, leur vie spirituelle, sous quelque form qu'elle se manifeste. En parlant de ralit globale, de vie spirituelle, ma pense voudrait s'arrter cette anne, dans ce colloque avec vous, sur le devoir qui incombe tous les responsables de dfendre et de garantir tout prix la culture entendue en ce sens trs vaste. La culture est la vie de l'esprit; c'est la clef qui donne accs aux secrets les plus profonds et les plus jalousement gards de la vie des
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peuples; c'est l'expression fondamentale et unificatrice de leur existence, parce que dans la culture se rencontrent les richesses, je dirais quasi inexprimables, des convictions religieuses, de l'histoire, du patrimoine littraire et artistique, du substrat ethnologique, des attitudes et de la (( forma mentis des peuples. Bref, dire (( culture , c'est exprimer en un seul mot l'identit nationale qui constitue l'me de ces peuples et qui survit malgr les conditions adverses, les preuves de tout genre, les cataclysmes historiques ou naturels, en demeurant une et compacte travers les sicles. En fonction de sa culture, de sa vie spirituelle, chaque peuple se distingue de l'autre, qu'il est par ailleurs appel complter en lui fournissant l'apport spcifique dont l'autre a besoin. 7. Dans mon discours au sige de l'UNESCO, le 2 juin Paris, j ' a i mis en relief cette ralit : si la culture est l'expression par excellence de la vie spirituelle des peuples, elle ne doit jamais tre spare de tous les autres problmes de Pexistence humaine, que ce soit ceux de la paix, de la libert, de la dfense, de la faim, de l'emploi, etc. La solution de ces problmes dpend de la faon correcte de comprendre et de situer les problmes de la vie spirituelle, qui conditionne ainsi tous les autres et s'en trouve conditionne. C'est la culture, entendue dans ce sens large, qui garantit la croissance des peuples et prserve leur intgrit. Si on l'oublie, on voit tomber les barrires qui sauvegardent l'identit et la vritable richesse des peuples. Comme je l'ai dit cette occasion, la Nation est en effet la grande communaut des hommes qui sont unis par des liens divers, mais surtout, prcisment, par la culture. La Nation existe "par" la culture et "pour" la culture, et elle est donc la grande ducatrice des hommes pour qu'ils puissent "tre davantage" dans la communaut. Elle est cette communaut qui possde une histoire dpassant l'histoire de l'individu et de la famille. C'est aussi dans cette communaut, en fonction de laquelle toute famille duque, que la famille commence son oeuvre d'ducation par ce qui est le plus simple, la langue, permettant ainsi l'homme qui en est ses dbuts d'apprendre parler pour devenir membre de la communaut qu'est sa famille et sa nation ... Mes mots traduisent une exprience particulire, un tmoignage particulier en son genre. Je suis fils d'une nation qui a vcu les plus grandes expriences de l'histoire, que ses voisins ont condamne mort plusieurs reprises, mais qui a survcu et qui est reste elle-mme. Elle a con-
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serv, malgr les partitions et les occupations trangres, sa souverainet nationale, non en s'appuyant sur les ressources de la force physique, mais uniquement en s'appuyant sur sa culture. Cette culture s'est rvle en l'occurrence d'une puissance plus grande que toutes les autres forces. Ce que je dis ici concernant le droit de la nation au fondement de sa culture et de son avenir n'est donc l'cho d'aucun "nationalisme", mais il s'agit toujours d'un lment stable de l'exprience humaine et des perspectives humaines du dveloppement de l'homme. Il existe une souverainet fondamentale de la socit qui se manifeste dans la culture de la nation. Il s'agit de la souverainet par laquelle, en mme temps, l'homme est suprmement souverain. Et quand je m'exprime ainsi, je pense galement, avec une motion intrieure profonde, aux cultures de tant de peuples antiques qui n'ont pas cd lorsqu'ils se sont trouvs confronts aux civilisations des envahisseurs : et elles restent encore pour l'homme la source de son "tre" d'homme dans la vrit intrieure de son humanit. Je pense aussi avec admiration aux cultures des nouvelles socits, de celles qui s'veillent la vie dans la communaut de la propre nation tout comme ma nation s'est veille la vie il y a dix sicles et qui luttent pour maintenir leur propre identit et leurs propres valeurs contre les influences et les pressions de modles proposs de l'extrieur .* En ce sens on peut dire que la culture est le fondement de la vie des peuples, la racine de leur identit profonde, le support de leur survivance et de leur indpendance. 8. Mais ceci vaut d'autant plus pour les peuples que la culture est l'expression la plus leve de la vie de chacun des hommes. L'homme, ai-je dit encore l'UNESCO, est le fait primordial et fondamental de la culture . C'est elle qui unifie les lments dont l'homme est compos et qui se compltent mutuellement tout en tant parfois dans une tension rciproque profonde : esprit et corps. L'un ne peut dpasser ses limites au dtriment de l'autre ; et ce qui garantit ce difficile quilibre avec la grce de Dieu , c'est prcisment la vie globale de l'homme, la culture, que j'aimais dfinir Paris comme systme authentiquement humain, synthse splendide de l'esprit et du corps. L'histoire bimillnaire de l'Eglise, nous le savons, s'entrecroise avec
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N. 14: AAS 72 (1980), pp. 744-745. N. 8: ibid., p. 739. Ibid., p. 740.
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les plus hautes expressions de la vie spirituelle et culturelle des diverses nations de l'ancien et du nouveau monde, et l'Eglise suit aujourd'hui avec une particulire attention, comme je l'ai soulign dans mon voyage en Afrique, le dlicat processus de valorisation des cultures autochtones. Voil pourquoi elle prend cur la plus large gamme de valeurs que le mot ((culture contient et signifie. Dans le discours que j ' a i adress vos collgues du Corps diplomatique au Kenya, j ' a i tenu relever que le chemin que toute communaut humaine doit suivre dans sa recherche du sens profond de son existence, c'est le chemin de la vrit sur l'homme dans sa totalit)). Eh bien, chers Messieurs, de mme que pour vous et pour vos gouvernements, c'est tout l'homme, form d'esprit et de corps, qui tient cur l'Eglise, de par la mission reue de son Fondateur : cela englobe ses problmes et ses intrts, aussi bien sur le plan spirituel que sur le plan matriel, car sans ce dernier le premier ne peut se dvelopper de faon adquate.
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9. Dans cette grandiose vision unitaire, le Saint-Sige se sent solidaire de toutes les grandes initiatives qui cherchent rsoudre les problmes de l'humanit : avant tout, pour ce qui est du plan matriel, les secours gnreux et efficaces apports aux peuples des rgions qui souffrent de la faim, de la soif ou d'autres calamits et j'exprime nouveau ici toute ma solidarit avec la rgion prouve du Sahel, que je ne cesse de regarder avec une attention particulire ; l'impulsion donne l'accroissement de l'agriculture pour assurer une alimentation suffisante; l'action sanitaire contre les maladies, spcialement en faveur de l'enfance et des gens les plus pauvres ; la distribution plus quitable des ressources, non seulement matrielles, mais technologiques et scientifiques, pour offrir aux populations des possibilits toujours plus concrtes d'tre les artisans de leur propre vie et de leur dveloppement. Matriellement, le Saint-Sige a des moyens bien limits d'y concourir; plus considrable est la contribution que sont en mesure d'apporter les organisations catholiques des divers pays, ou celles qui ont un caractre international. Mais je crois que l'ensemble des peuples attend constamment et avant tout du Saint-Sige l'apport d'une force spirituelle visant encourager et susciter de manire plus efficace la coopration internationale qui est dj l'uvre dans les instances appropries, comme la FAO, l'UNESCO et l'OMS.
Nairobi, 6 mai 1980: AAS 72 (1980), p. 482.
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10. Prcisment, c'est sur le plan spirituel que s'exerce spcialement la sollicitude de l'Eglise, parce que c'est l que se joue le destin ternel des hommes et la vie ordonne des peuples. Il faut citer avant tout le problme fondamental de la paix; il polarise tous les efforts des hommes de bonne volont et l'Eglise lui apporte ses encouragements par tous les moyens dont elle dispose, surtout en sensibilisant les consciences au plan mondial sur le devoir de dfendre ce bien fragile et menac, qui est pourtant prioritaire tous les niveaux. Dans le discours aux Cardinaux de dcembre dernier, j ' a i longuement parl de l'action accomplie par l'Eglise en ce domaine. Qu'il me soit permis de rappeler encore ici la clbration annuelle de la Journe de la Paix : elle m'offre d'ailleurs l'occasion de vous remercier publiquement de la collaboration que vous avez apporte vos Gouvernements et de la prsence que vous assurez pratiquement tous chaque anne en clbrant cette Journe avec moi dans la basilique Saint-Pierre. En matire de dfense de la paix, le rle du Saint-Sige s'exerce dans les tensions et dans les crises de la vie internationale. L encore, il veut s'inspirer toujours d'une vision globale du bien commun. Cela ne se fait pas sans difficults, cause des positions contraires que tiennent les parties. D'une part, le Saint-Sige veut tre plein d'attention et de respect pour les raisons subjectives dont chacune des parties se rclame ou qu'elle met en vidence ; par ailleurs il y a aussi la complexit des aspects hautement techniques, ou le manque de donnes vrifiables. Tout cela fait que le Saint-Sige doit assez souvent s'abstenir d'exprimer un jugement concret sur les thses en prsence. C'est le cas, entre autres, du dsarmement. Le Saint-Sige est profondment convaincu et il a pu le rpter en maintes occasions que la course aux armements est ruineuse pour Phumanit et que, bien loin de diminuer la menace qui pse sur la scurit et la paix mondiale, elle l'accrot. Il met l'accent sur les lments fondamentaux rendant possible et raliste un accord qui ferait renoncer la course aux moyens de destruction toujours nouveaux et plus puissants. Ces lments sont notamment un climat de plus grande confiance, qui peut natre d'une dtente effective et globale dans les rapports internationaux; le respect des prrogatives de tous les peuples, mme s'ils sont petits et dsarms, prrogatives fondes sur leur identit culturelle ; la collaboration sincre pour amliorer la composante humaine de la paix, reprsente avant tout par le respect des droits de l'homme. Dans ce contexte, il est parfaitement logique de se demander si vrai-
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ment la paix doit se mesurer seulement l'absence d'affrontement direct entre les plus grandes Puissances. La communaut internationale peutelle se rsigner' la prolongation d'une guerre aussi pre que celle qui dure depuis quelques mois entre l'Irak et l'Iran? Les victimes qui y laissent leur vie, les peuples soumis des souffrances et des privations, les ressources qui s'appauvrissent dans l'un et l'autre pays, tout cela ne suffit-il pas pour en appeler la conscience des gouvernants et des peuples qui assistent sans ragir ce drame? 11. Le Saint-Sige est donc convaincu que c'est avant tout Pme de la paix qui doit tre renforce, c'est--dire un meilleur rapport entre les Etats, obtenu en amliorant la condition humaine des personnes et des peuples dans la jouissance de leurs liberts et de leurs droits fondamentaux, tels qu'ils sont prsents par les diverses civilisations. Pour cela, tout comme il avait t amen participer la Confrence d'HeL sinki sur la scurit et la coopration en Europe, le Saint-Sige participe de la mme faon la runion qui se tient actuellement Madrid. Il est logique que, dans un tel contexte, Madrid comme auparavant Helsinki et Belgrade, la voix du Saint-Sige s'lve en faveur du respect de la libert religieuse, lment fondamental pour la paix des esprits. J'ai voulu consacrer ce thme une rflexion particulire dans un document envoy aux Chefs d'Etat des pays signataires de l'Acte final d'Helsinki, rflexion que j'estime applicable aussi dans un domaine international plus vaste, pour d'autres pays et d'autres continents. On ne peut pas parler de la libert religieuse, forme la plus leve de libert spirituelle qui puisse germer de l'humus de la civilisation et de la culture, si on fait abstraction du principe que j ' a i plusieurs fois rappel, savoir que l'homme intgral est le premier sujet de la culture, comme il est son unique objet et sa fin. En violant la libert religieuse, en l'opprimant, en la limitant, en l'touffant, on fait l'homme le plus grand des affronts, car la dimension spirituelle et religieuse est celle partir de laquelle se mesure toute autre grandeur humaine. Effectivement, un lien fondamental unit la religion en gnral, et particulirement le christianisme, aux formes les plus hautes de la culture. En font foi les tmoignages innombrables parmi lesquels il suffit de rappeler, pour l'Europe, l'influence dterminante que la figure et
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Cf. Discours l'UNESOO, n. 7: AAS 72 (1980), p. 738. Cf. ibid., n. 9, p. 740.

13 - A. A. S.
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l'uvre des saints patrons de notre continent eurent sur le dveloppement spirituel et matriel de peuples si divers, et pourtant intimement unis par des intrts spirituels communs, auxquels consacrrent leur vie ces hommes extraordinaires que furent saint Benot en Occident, les saints Cyrille et Mthode en Orient. Et il me plat d'voquer leur souvenir ici, au cours de la rencontre de ce jour, alors qu'on a clbr le premier en diverses circonstances solennelles au cours de l'anne coule, l'occasion du quinzime centenaire de sa naissance, et que les seconds ont t rcemment proclams eux aussi patrons de l'Europe, vnement favorablement accueilli en ce continent et dans le monde. D'ailleurs, il faut le souligner, l'hritage qui caractrise les autres continents avec toutefois des modles culturels et historiques diffrencis trouve lui aussi son origine et son explication dans l'inspiration religieuse, humaniste et thique, des diffrentes religions, comme je l'ai encore soulign l'UNESCO.
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12. Je voudrais ajouter une autre rflexion au sujet du plan spirituel, qui intresse le dveloppement de l'homme dans son intgralit comme aussi le progrs des peuples. Dans ma rcente encyclique Dives in misericordia, j ' a i relev que, parmi les causes d'inquitude qui assaillent l'homme contemporain, il y a une sorte d'abus de l'ide de justice et mme une altration pratique dus au fait que souvent, les programmes fonds sur l'ide de justice et qui doivent servir sa ralisation dans la vie sociale des personnes, des groupes et des socits humaines, subissent en pratique des dformations. Bien qu'ils continuent toujours se rclamer de cette mme ide de justice, l'exprience dmontre que souvent des forces ngatives, comme la rancur, la haine, et jusqu' la cruaut, ont pris le pas sur elle. Alors, le dsir de rduire rien l'adversaire, de limiter sa libert, ou mme de lui imposer une dpendance totale, devient le motif fondamental de l'action ; et cela s'oppose l'essence de la justice qui, par nature, tend tablir l'galit et l'quilibre entre les parties en conflit. Une telle altration de la justice est une exprience que l'humanit fait encore aujourd'hui travers les guerres, les rvolutions ou les crises internationales, et qui rend difficile, sinon impossible, de faire progresser des solutions pacifiques adquates, stables et conformes la dignit naturelle des peuples. On pourrait appliquer ce critre presque toutes les
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crises, et en particulier celles qui apparaissent comme insolubles ou chroniques. Parmi celles-ci, il faut citer comme typique le problme du Moyen-Orient. Comment peut-on penser, en effet, l'tablissement d'une paix stable si on ne tient pas compte, dans une mesure gale, des exigences de tous les peuples intresss, de leur existence et de leur scurit, comme de la possibilit de poser les bases d'une collaboration future? Ici, il est vident que la revendication, avec des prtentions absolues, de son propre droit ne conduira jamais la paix, parce que cette revendication prsuppose la ngation, ou la diminution excessive, du droit d'autrui ; alors que seule l'quit, c'est--dire la capacit d'quilibrer avantages et renonciations de la part de toutes les parties intresses, peut ouvrir la voie un accord global pour vivre en commun. Cela signifie que, comme je le disais dans l'encyclique, il n'y a pas de justice si elle n'est pas complte par l'amour. Une telle attitude d'esprit est facilite si on se rend compte que les peuples comme les personnes ont des biens propres et des biens communs, et que ces derniers ne sont pas divisibles, mais qu'on peut seulement en jouir ensemble, en faisant l'exprience d'une collaboration loyale et confiante. 13. Une altration de la justice se remarque aussi dans le processus de certaines rvolutions lorsque, pour transformer une situation sociale juge injuste, et qui l'est effectivement souvent, on prtend imposer un rgime idologique qui est en contradiction avec les convictions religieuses et thiques, anciennes et profondes, des peuples intresss. Mais, mis part le fait qu'on ne peut pas changer des biens spirituels contre des biens matriels, il s'agit d'un faux dilemme, parce que c'est un devoir de conscience, pour celui qui s'inspire d'une conception chrtienne, de promouvoir efficacement la justice en sauvegardant la foi et la libert, ainsi que les autres biens spirituels d'un peuple. On ne peut trahir l'identit et la souverainet des peuples, car elles naissent du patrimoine spirituel propre chacun d'eux, qui en fonde la dignit et la noblesse, suprieures tout intrt de parti. Je forme des vux pour que certaines rgions tourmentes du monde, telles que l'Amrique latine, trouvent dans leurs racines spirituelles et humaines la sagesse et la force de s'avancer vers un sain progrs, qui ne renie pas le pass et qui soit garant d'une vritable civilisation. Parlant de l'Amrique latine, je ne puis pas ne pas attirer l'attention de tous sur les tractations en cours entre l'Argentine et le Chili, deux nations qui ont souhait la mdiation du Sige Apostolique pour la
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solution d'un problme dlicat touchant la concorde rciproque entre ces deux grands et nobles pays. La demande de mdiation a t un signe de bonne volont notoire. C'est pourquoi je forme des souhaits et je demande de prier pour qu'une solution heureuse vienne couronner dfinitivement tant de tractations qui ont abouti, au cours de l'audience du 12 dcembre dernier, la remise solennelle de propositions prcises aux deux Ministres des Affaires Etrangres accompagns de leurs Dlgations respectives.
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14. Excellences, Mesdames et Messieurs, les problmes que je viens de passer en revue avec vous, en les considrant la lumire suprieure de la culture, me et vie des peuples, requirent une solidarit universelle, surpassant toutes les hostilits prconues, les incomprhensions ou les spculations conomiques qui rendent aujourd'hui si difficile et pleine d'angoisse la vie de la communaut internationale. L'Eglise est dispose accomplir la part qui lui revient, comme elle s'efforce de l'accomplir habituellement, grce aux meilleurs de ses hommes. Et je veux citer ici spcialement les missionnaires qui travaillent sous toutes les latitudes, dans le monde entier, et aussi les hommes engags dans les organisations internationales et dans divers organismes sociaux. Ce travail immense, que l'Eglise et vos responsables veulent accomplir ensemble, se rsume en un seul mot: le service de l'homme. Yoil quelle doit tre l'inspiration d'aujourd'hui, la raison fondamentale de la promotion de la paix, du respect rciproque, de la concorde internationale, que l'Eglise veut favoriser de toutes ses forces sous le regard de Dieu, et qu'elle appelle accomplir par amour de l'homme. Tel est le vu que je vous adresse, au dbut de cette anne qui commence peine, et que je vous prie de transmettre vos gouvernements. Puisse l'anne nouvelle voir la communaut internationale s'engager toujours plus sincrement et plus efficacement au service de l'homme, du bien public, et non pas d'intrts privs, dans une fraternit toujours plus relle, celle qui est fonde pour tous les peuples sur les liens communs du respect mutuel, et qui a pour les chrtiens un unique fondement : le Christ, son Incarnation, la Rdemption qu'il a opre pour ses frres les hommes. A vous tous encore, vos familles, aux nations que vous reprsentez, mes vux les plus cordiaux et les plus affectueux. Bonne anne !
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VII
Ad Exc.mum Virum Iosephum Quao Cleland, Ganae apud Sanctam Sedem constitutum Legatum, crediti sibi muneris testes Litteras Summo Pontifici tradentem.*
Mr
Ambassador,
It is with pleasure that I accept the Letters which accredit you as Ambassador Extraordinary and Plenipotentiary of Ghana to the Holy See. I sincerely appreciate the good wishes that you have conveyed from His Excellency Dr Hilla Limann and I ask that you assure him of my own cordial sentiments of respect. With our meeting today I vividly recall the warm welcome that was given to me by the President, Government ofiicials and the people of Ghana during my pastoral visit to your country this past year. The atmosphere of joyful celebration which marked that occasion impressed me as being a reflection of the profound sense of hospitality that characterizes your people. My visit, as you know, allowed me to participate directly in the centenary observance of the implanting of the Catholic faith in Ghana. Since 1880 the seeds of the faith have taken root and continued to grow in ways that have benefitted not only the universal .Church, but also the whole nation of Ghana. For this reason I appreciate the reference in your address to the contribution of the Church's evangelical spirit in the development of your country, and I would assure you that the Church wishes to collaborate fully with the civil authorities in promoting the dignity and well-being of all the people. Our meeting takes place as we begin a New Year, as we take another step closer to the beginning of the third millennium. What a unique opportunity is given to each people, nation and continent in this present generation ! As I mentioned in my Encyclical Dives in Misericordia, the possibilities of technological advancement, of intellectual and cultural exchange, of great progress in the social sciences are multiple and challenging. Yet in the very opportunity for attaining such benefits, there also lie tensions and threats to stifle that progress and even to endanger human existence itself. And these dangers are not limited to the external
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forces of arms and weapons, but they include as well the materialistic mentality of accepting a "primacy of things over persons". Your people, Mr Ambassador, enjoy a remarkable history of giving witness to the value of the human person. As we approach the year two thousand, can we not ask whether in the Providence of God this respect for the human person, so much a part of the life of your people, may be the most lasting benefit that the world community will receive from any single nation or continent? I repeat the conviction that I expressed last year in Accra : "Africa is called to bring fresh ideals and insights to a world that shows signs of fatigue and selfishness. I am convinced that you Africans can do this". I ask Almighty God to bless your mission to the Holy See with happiness and success. I extend my cordial good wishes to your beloved country and pray that its people will live in full serenity, advancing the cause of justice, peace and brotherhood in the world.
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Ad Urbis Magistrum et Administratorum coetum, ineunte anno 1981, omina Summo Pontifici proferentes.*
1. A Lei, Signor Sindaco, alia Giunta Oapitolina e agli altri membri dei Consiglio Comunale qui presenti il mio saluto deferente e Pespressione dei pi vivo ringraziamento per questa visita che, al di l delle consuetudini protocollari, conserva per me un significato ed un valore dei tutto particolari. In voi, infatti, saluto i rappresentanti di quest'alma Oitt di Roma, che la Provvidenza ha voluto anidare alle mie cure pastorali, impegnandomi con ci a riservare ad essa ed ai suoi problemi umani e spirituali un posto peculiare nel mio cuore. I numerosi incontri con la cittadinanza e con specifici gruppi e le decine di visite pastorali a single parrocchie delia dicesi, che ho potuto svolgere dalPinizio dei mio ministero in questa Sede, mi hanno consent i o di acquisire una conoscenza via via pi profonda delia realt umana delia Oitt e delia sua periferia, cosi che sono ora in grado di misurare in tutta la loro portata le preoccupazioni, le ansie, le speranze, di cui Lei, Signor Sindaco, si fatto interprete nelPindirizzo or ora pronunciato.
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No. 11.
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In questa circostanza mi gradito confermare la piena disponibilit delP Autorit ecclesiastica a recare il proprio contributo, nei limiti delle sue competenze e delle sue possibilit, alla pronta ed adeguata soluzione dei problemi, che angustiano la Citt. Al tempo stesso mi caro esprimere la fiducia che possa esservi> da parte dell'Amministrazione civica, una sempre vigile attenzione agli aspetti complessi e gravi di un'assistenza religiosa, che deve far fronte alle esigenze di una popolazione in continua espansione. I/essere umano vive contemporneamente nella sfera dei valori materiali e in quella dei valori spirituali. Tra questi ultimi, la dimensione religiosa ha un suo posto di non secondaria rilevanza. Impegnarsi per Pintegrale ed armoniosa crescita delPuomo significa adoperarsi perch alPistanza religiosa, emergente dalla profondit del suo animo, venga offerta un'adeguata possibilit di esprimersi, di maturare, di testimoniarsi nella vita. 2. Corne non riconoscere, del resto, Papporto fondamentale che la dimensione religiosa, autnticamente vissuta, reca alia sana formazione morale delP individuo ed alia sua capacit di mantenersi immune nei confronti dei fermenti di corruzione, insidiosamente serpeggianti nelPambiente? Le manifestazioni criminse delia violenza terroristica, la crescente diffusione dei ricorso alia droga, i cedimenti al permissivismo morale nelle sue varie forme sono, tra gli altri, fenomeni di cui questa nostra Citt, per la sua condizione di grande metrpoli e per il ruolo di Capitale delia Nazione, ha dovuto particolarmente soffrire in questi ultimi tempi. Non v' persona assennata che non si senta intimamente scossa e turbata di fronte a questi preoccupanti sintomi di una crisi profonda, che mette in forse i fondamenti stessi delia convivenza civile. La costatazione dei mali odierni rende spontaneo il confronto con i valori morali, che fecero grande la Roma antica e che Sallustio sintetizzava con le note parole : (( Domi industria, foris iustum imperium, animus in consulendo liber, neque delicto neque libidini obnoxius )).* Sono questi i valori che, pur con gli ovvi ridimensionamenti dovuti alle mutate situazioni, necessario consolidare o ricuperare, per ridare srnit ai cittadini, dignit e vigore alle pubbliche istituzioni, floridezza alia vita econmica. Or bene, in tale comune impegno per una ripresa morale, che appare ogni giorno pi urgente, la Religione cristiana che quella delia stragrande maggioranza dei romani per la nobilt degli
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Cat. 52, 21.
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idali che propone, per la forza trascinatrice degli esempi a cui rimanda, per le nergie spirituali e morali che in grado di suscitare negli animi ben disposti si rivela portatrice di fermenti positivi straordinariamente stimolanti. Le testimonianze offerte dalla storia sono, al riguardo, molto eloquenti e conf er mano la valutazione pronunciata dal grande Agostino in un momento di paurosa crisi politica e sociale. Rivolgendosi alia progenie dei Regoli, degli Scevola, degli Scipioni, dei Fabrizi , egli non esitava ad affermare : (( Se qualcosa che merita lode risalta in te per naturale disposizione, soltanto con la vera religiosit viene ad essere nobili tato e por tato a perfezione, mentre con F ir religiosit viene a smarrirsi e ad essere svilito .
2
3. In questa prospettiva sono lieto di accogliere i voti augurali che Ella, Signor Sindaco, a nome anche dei suoi Oollaboratori, ha voluto esprimermi alPalba di questo nuovo Anno, che ci sta dinanzi col tesoro delle sue promesse pressoch intatto. Li ricambio con animo grato, accompagnandoli con F auspicio di buon lavoro a servizio delia Comunit cittadina, il cui benessere richiede Popera di Amministratori che si distinguano per acutezza di indagine nell'individuare i problemi reali, e lungimirante saggezza nel proporne le soluzioni concrete. II mio augurio si estende, altresl, alPintera Cittadinanza, sulla quale invoco Pabbondanza delle benedizioni celesti per un Anno fecondo di gioie serene e di positivi traguardi. Mi caro anidare tale preghiera alPintercessione di Maria Santissima, Salus populi romani , che tante volte, nel corso dei secoli, ha testimoniato la sua premura materna verso questa Oitt. E Paido ancora alP intercessione dei Santi Apostoli Pietro e Paolo, il cui sangue irroro questa nostra Roma, traendone quella germinazione di fede cristiana, che nessuna pur avversa vicenda pot in seguito mai pi soffocare.
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De Civitate Dei, II, 29, 1.
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IX Ad S. Paenitentiariae Tribunal et Urbis basilicarum paenitentiarios: sacramentalis confessionis necessitas, iure divino introducta, adhuc viget et semper in Ecclesia vigebit.*
Signor Cardinale! Reverendissimi Padri
Penitenzieri!
Sono particolarmente lieto di ricevere unitamente la Sacra Penitenzieria e tutti i Collegi dei Padri Penitenzieri Minori, ordinari e straordinari, delle Basilicae Patriarcali delPUrbe. Mentre ringrazio il Signor Cardinale Penitenziere Maggiore per le cortesi espressioni con cui ha interpretato i vostri sentimenti, di gran cuore do a tutti voi il benvenuto in questa, che la casa del Padre comune, ed auspico che questo incontro di fede e di reciproca carita sia per tutti noi, che lo viviamo, una efficace ora di grazia. tanto maggiore la soddisfazione, che mi proviene da questa udienza, perch essa ha luogo mentre nella Chiesa si va leggendo e approfondendo PEnciclica Dives in Misericordia : sotto diversi aspetti, tra loro complementan, il vostro ufficio dedicato all'esercizio del ministero delia misericordia divina; la Penitenzieria, poi, ha una parte di estrema delicatezza e di non poca importanza nelPaiutare il Papa nel suo ufficio delle chiavi e nella potest di sciogliere e di legare. Essa abbraccia nelPmbito delia sua competenza la Chiesa in tutta la sua cattolicit, senza limiti derivanti dal rito o dal territorio. I Padri Penitenzieri, poi, per la loro origine dai pi svariati Paesi del mondo, per la molteplicit delle lingue nelle quali si esprimono, e perch di fatto ad essi si rivolgono con fiducia ecclesiastici e fedeli laici di tutto il mondo, quando vengono videre Petrum ,* rappresentano in atto il ministero delia Riconciliazione, che, per impulso dello Spirito Santo, come nella Pentecoste, si esercita sui viri religiosi ex omni natione, quae sub caelo est. Delia Sacra Penitenzieria si vale il Papa per venire incontro ai problemi e difficolt, che i fedeli avvertono e soffrono nelP intimo delle loro coscienze. Tale compito caratteristico delia Sacra Penitenzieria : mentre, infatti, altri Dicasteri delia Santa Sede agiscono in temi spirituali,
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si, ma in quanto questi sono oggetto del regime esterno, essa tocca quei temi all'interno del rapporto unico, misterioso, e degno delia pi grande riverenza, che le single anime hanno con Dio, loro Creatore, Signore, Eedentore e Ultimo Fine. Di qui e per ci l'altissimo e inviolato segreto concernente le pratiche del Tribunale delia Sacra Penitenzieria, si tratti di assoluzione da censure riservate alia Santa Sede, di scioglimento di dubbi di coscienza, spesso tormentosi, di equitative e caritatevoli composizioni di obblighi di religione o di giustizia. E mi piace ricordare come la Sacra Penitenzieria, a parte la grazia di stato con la quale il Signore soccorre chiunque nella Chiesa svolga un compito istituzionale, goda, in questa occulta opera di risanamento e di edificazione delle coscienze, del crdito di pi che sei secoli di una rainata esperienza ed altresi di apporti dottrinali, che le sono provenuti e le provengono da esperti Teologi e Canonisti. In stretta connessione con questo ufficio, P altro affidato alia Sacra Penitenzieria, di moderari cio la concessione e Puso delle Sacre Indulgenze in tutta la Chiesa. A questo proposito voglio ricordare che Pamore, soprannaturalmente inteso, per le Indulgenze, connesse come sono queste con la certezza dei peccato e dei Sacramento delia riconciliazione, con la fede nelPal di l, specialmente nel Purgatorio, con la reversibilit dei meriti del Corpo Mstico, cio con la Comunione dei Santi, una comprensiva tessera di autentica cattolicit. Mi caro dire al Cardinale Penitenziere Maggiore, ai Prelati e agli Officiali delia Sacra Penitenzieria, che ho fiducia nella loro opera e che sono ad essi grato per Pausilio che mi prestano nel mio apostolico ministero ; ed amo ripetere a loro riguardo Pincoraggiamento, che altre volte ho rivolto a tutta la Curia Romana : dietro e al di sopra delle carte, continuino a vedere le anime, il mistero di single anime, per la cui salvezza il Signore vuole la mediazione di altre anime e delia Chiesa tutta nella sua compagine gerarchica. I Padri Penitenzieri delle Basiliche Patriarcali corne noto, i Francescani Conventuali in S. Pietro, i Frati Minori in San Giovanni in Laterano, i Domenicani in Santa Maria Maggiore, i Benedettini in San Paolo, quali Penitenzieri Ordinari, ed inoltre, quali Penitenzieri straordinari membri di altre benemerite Famiglie Religiose, in San Pietro, e quelli delle rispettive Famiglie degli Ordinari nelle altre tre Basiliche portano il (( pondus diei et aestus di ascoltare per lunghe
3
3
Cf. Mt 20, 12.
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ore, ogni giorno, e specialmente nei giorni festivi, le confessioni sacramentali. La Santa Sede, con la stessa costituzione dei Oollegi dei Penitenzieri e con le particolari norme mediante le quali, a costo di esentarli da pratiche consuetudinarie o ex lege delle rispettive Famiglie Religiose, Ii consacra a dedicare la totalit del loro ministero alle confessioni, intende dimostrare nei fatti la singolarissima venerazione con la quale riguarda Puso del Sacramento delia Penitenza e, in specie, la forma, che deve essere normale di esso, quella cio delia confessione auricolare. E ricordo ancora la gioia e Pemozione che ho provate, nello scorso Venerdi Santo, nel discendere nella Basilica di San Pietro per condividere con voi Palto e umile e preziosissimo ministero che esercitate nella Chiesa. Desidero dire ai Padri Penitenzieri ed altresl a tutti i Sacerdoti dei mondo : dedicatevi, a costo di qualsiasi sacrificio, alia amministrazione dei Sacramento delia Riconciliazione, e abbiate la certezza che esso, pi e meglio di qualsiasi accorgimento umano, di qualsiasi tcnica psicolgica, di qualsiasi espediente didattico e sociolgico, costruisce le coscienze cristiane; nel Sacramento delia Penitenza infatti alP opera Dio dives in misericordia . E tenete presente che vige ancora, e viger per sempre nella Chiesa Pinsegnamento dei Concilio Tridentino circa la ncessita delia confessione integra dei peccati mortali ; vige e viger sempre nella Chiesa la norma inculcata da S. Paolo e dallo stesso Concilio di Trento, per cui alia degna recezione delP Eucarista si deve premetter la confessione dei peccati, quando uno conscio di peccato mortale. Nel rinnovare questo insegnamento e queste raccomandazioni, non si vuole ignorare certo che la Chiesa di recente, per gravi ragioni pastorali e sotto precise e indispensabili norme, per facilitare il bene supremo delia grazia a tante anime, ha esteso Puso delPassoluzione collettiva. Ma voglio richiamare la scrupolosa osservanza delle condizioni ctate, ribadire che, in caso di peccato mortale, anche dopo la assoluzione collettiva, sussiste Pobbligo di una specifica accusa sacramentale del peccato, e confermare che, in qualsiasi caso, i fedeli hanno diritto alia propria confessione privata. A questo proposito desidero mettere in luce che non a torto la so4 5 6 7
4
Cf. Eph 2, 4. Sess. XIV, Cap. 5 e can. 7: Denz.-Schnm. 1679-1683; 1707. Sess. XIII, Cap. 7 e can. 11: Denz.-Schnm. 1617-1661. Cfr. AAS 64 (1972), pp. 510-514.
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ciet moderna gelosa dei diritti imperscrittibili delia persona : come mai allora proprio in quella pi misteriosa e sacra sfera delia personalitas nella quale si vive il rapporto con Dio, si vorrebbe negare alla persona umana, alia singla persona di ogni fedele, il diritto di un colloquio personale, unico, con Dio, mediante il ministro consacrato? Perch si vorrebbe privare il singlo fedele, che vale qua talis di fronte a Dio, delia gioia intima e personalissima di questo singolare frutto delia Grazia? Vorrei poi aggiungere che il Sacramento delia Penitenza, per quanto comporta di salutare esercizio delPumilt e delia sincerit, per la fede che professa (( in actu exercito nella mediazione delia Chiesa, per la speranza che include, per Pattenta analisi delia coscienza che esige, non solo strumento diretto a distruggere il peccato momento negativo , ma prezioso esercizio delia virt, espiazione esso stesso, scuola insostituibile di spiritualit, lavorio altamente positivo di rigenerazione nelle anime dei vir perfectus, in mensuram aetatis plenitudinis Christi. In tal senso, la confessione bene istituita gi di per se stessa una forma altissima di direzione spirituale. Appunto per tali ragioni P mbito di utilizzazione dei Sacramento delia Riconciliazione non pu ridursi alia sola ipotesi dei peccato grave : a parte le considerazioni di ordine dogmtico che si potrebbero fare a questo riguardo, ricordiamo che la confessione peridicamente rinnovata, cosiddetta di devozione , ha accompagnato sempre nella Chiesa Pascesa alla santit. Mi piace concludere ricordando a me stesso, a voi, Padri Penitenzieri, e a tutti i Sacerdoti, che Papostolato delia confessione ha gi in se stesso il suo premio : la consapevolezza di aver restituito ad una anima la grazia divina non pu non riempire un sacerdote di una gioia ineffabile. E non pu non animarlo alla pi umile speranza che il Signore, al termine delia sua giornata terrena, gli aprir le vie delia vita : Qui ad iustitiam erudierint multos, quasi stellae in perpetuas aeternitates. Mentre invoco sulle vostre persone e sui vostro delicato e meritorio ministero Pabbondanza delle grazie divine, vi imparto di cuore la propiziatrice Benedizione Apostolica, segno delia mia costante benevolenza.
8 9
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Cfr. Eph 4, 13. Dan 12, 13.
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NUNTIUS GRATULATORIUS
VENERABILI FRATRI NOSTRO NARCISSO S. R. E. PRESBYTERO CARDINALI J U BANY ARNAU ARCHIEPISCOPO BARCINONENSI.
Per Litteras huic apostolicae Sedi datas accepimus die altero et vicesimo huius mensis Ianuarii xxv expletum annum Episcopatus tui a te celebratum i r i ; quam diem optasse te quidem quasi in umbra fransigere, sed aliter visum tum Episcopis qui tecum labores regendae archidioecesis participant, tum clero populoque Barcinonensi, cui pater benevolus pastorque sollicitus praees. Id autem summe gratum Nobis, qui quicquid in Venerabilium Fratrum Nostrorum honorem impendatur, in Ecclesiae etiam honorem recidere putamus. Ceterum, per hanc rerum occasionem tum mutua cognitio gliscet pastorem inter et gregem, tum etiam amor in vicem et consuetudo confirmabitur ; e qua re nonnisi bona manare nemo non videt. Oriatur ergo, Venerabilis Frater Noster, hic dies nitidus ac donis omnibus cumulatus, quibus gaudeas in Domino : est enim sollemnis, sanctus et veneratione colendus suscepti Episcopatus dies. In quo nimirum, quasi maturato sacerdotio, non solum tributum tibi ut cum successoribus Apostolorum computareris, sed etiam eae tibi factae sunt potestates, quae omnem humanam facultatem transcendunt. Non ergo mirum, si venerandi Patres Ecclesiae sacerdotium et Episcopatum quasi perpetuo carmine celebrant. Tu vero, Venerabilis Frater Noster, accepta talenta non fossa terra abscondisti, sed impiger auxisti : virtute primum, mox industria, sive enim sacerdos, sive Episcopus, sincera semper pietate floruisti erga Deum eiusque sanctissimam Matrem ; nituisti prudentia, quae cernitur in delectu bonorum et maiorum (Cic. Fin. 5, 23, 67) ; studio acrrimo praestitisti gloriae Dei procurandae, hominumque salutis obtinendae ; caritate in omnes antecessisti, maxime erga sacerdotes, egenos, aegrotos; docuisti praeterea iuvenes in Seminario Barcinonensi, doctrina quidem, magis moribus ; labores sacrosancti Concilii Vaticani II participasti, idque diligenter atque magno cum fructu ; post vero Concilium illud, summa ope curasti ut eius placita ad exitum deducerentur. Sacerdotum tuorum navitatem amore, constantia direxisti, in Ecclesiae tuae prosperis gaudens, fidens in adversis, eorum atque laicorum eruditionem promovisti, spem melioris aevi fovens in pectore. Quae omnia profecto in tuam
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laudem cedunt, Venerabilis Frater Noster : de iisque omnibus cum gratulamur, tum gratias agimus quam maximas. Ceterum, te valere iubemus; in quem prospera omnia, laeta, sancta imploramus. Accedat Benedictio Nostra apostolica, quam tibi, Episcopis Auxiliaribus tuis, clero populoque nobilissimae Ecclesiae tuae, ac quotquot te amant, impertimus amanter. Ex Aedibus Vaticanis, die vi mensis Ianuarii, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus P p . II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 30 Octobris 1980. Titulari episcopali Ecclesiae Silensi R. D. Leontium Lat y Leviste, Apostolicum Visitatorem seminariorum maiorum in Insulis Philippinis, quem deputavit Auxiliarem Exc.mi P. D. Cyrilli Almario, Episcopi Malolosini. die 22 Decembris. Titulari episcopali Ecclesiae Tanudaiensi R. D. Vilfridum Manlapaz, e clero archidioecesis Cacerensis, quem deputavit Auxiliarem Exc.mi P. D. Vincentii Ataviado y Tumalad, Episcopi Maasinensis. die 8 Ianuarii 1981. Cathedralibus Ecclesiis Valvensi et Sulmonensi Exc. P. D. Salvatorem Delogu, hactenus Episcopum Oleastrensem. die 13 Ianuarii. Titulari Episcopali Ecclesiae Astigitanae R. D. Pium Vigo, e clero dioeceseos Iaciensis, quem deputavit Auxiliarem Exc.mi P. D. Dominici Picchinenna, Archiepiscopi Catanensis. die 20 Ianuarii. Cathedrali Ecclesiae Ferdinandopolitanae ab Unione, Exc.mum P. D. Salvatorem Lazo, hactenus Episcopum titularem Seliensem. Titulari episcopali Ecclesiae Saelesiensi R. D. Gabrielem Reyes y Villaruz, curionem paroeciae S.ti Philippi Nerii in urbe Manila, quem deputavit Auxiliarem Em.mi P. D. Iacobi S. R. E. Cardinalis Sin, Archiepiscopi Manilensis. die 27 Ianuarii. Metropolitanae Ecclesiae Lyciensi Exc.mum P. D. Michaelem Mincuzzi, hactenus Episcopum Uxentinum-S. Mariae Leucadensis. Cathedrali Ecclesiae Hydruntinae Exc.mum P. D. Vincentium Franco, hactenus Episcopum Tursiensem-Lacunerulonensem.
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die S Februarii. Metropolitanae Ecclesiae Adamantinae Exc.mum P. D. Geraldum Majela Reis, hactenus Episcopum Trilacunensem. die 11 Februarii. Titulari Episcopali Ecclesiae Oediensi R. D. Carolum Valtharium Galn Barry, e clero archidioecesis Bonarensis, Conferentiae Episcopalis Argentinae a secretis, quem deputavit Auxiliarem Exc.mi P. D. Iusti Ansgarii Laguna, Episcopi Moronensis. die 12 Februarii. Cathedrali Ecclesiae Caguanae Exc.mum P. D. Henricum Hernndez Rivera, hactenus Episcopum titularem Vamallensem et Auxiliarem archidioecesis S. Ioannis Portoricensis.

i
TUSCULANA Beatificationis et Canonizationis Servae Dei Mariae Teresiae Casini, Fundatricis Sororum Oblatarum a Sacro Corde Iesu (1864-1937). SUPER DUBIO
An eius Causa introducenda sit. Inde ab exordiis quidem Ecclesiae fuerunt viri ac mulieres, qui per praxim consiliorum evangelicorum Christum maiore cum libertate sequi pressiusque imitari intenderunt et suo quisque modo vitam Deo dicatam duxerunt, e quibus multi, Spiritu Sancto afflante, vel vitam solitariam degerunt vel familias religiosas suscitaverunt, quas Ecclesia sua auctoritate libenter suscepit et adprobavit (Conc. Vat. I I , Decretum Perfectae Caritatis, 1). Divino instinctu ducta, Serva Dei Maria Teresia Casini Institutum Sororum Oblatarum a Sacro Corde Iesu fundavit, Deum prae omnibus
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et unice quaerens in assidua prece atque alacri paenitentia, pro sacerdotalium vocationum incremento. Dei Famula primam vidit lucem Tusculi, die 27 Octobris anno 1864, e piis parentibus Thoma Casini, architecto, et Melania Rayner, primognita ex quinque filiis. Die tertio sequenti lustralibus aquis est abluta ac Teresia Maria Adelaides Lutgarda vocata. Demortuo piissimo patre, puella vix novem annos nata, matre adnuente, se Romam apud Collegium S. Rufinae, cui Dominae a S. Corde moderabantur, contulit; ibique ad Eucharisticam mensam prima vice accessit. Valetudinis causa Tusculum rediit ubi privatim liberalibus erudita est disciplinis. Oboedientissime consilia audiens P. Arsenii Pellegrini, Abbatis Monasterii de Crypta Ferrata, die 1 Februarii a. 1885 Romanum Monasterium Monialium, quae vulgo Sepolte Vive appellabantur, ingressa est. E Religione autem egressa ob infirmam valetudinem, ad suos reversa est. In oppido Crypta Ferrata Serva Dei aliquas sibi sociavit iuvenes, Dei amore et SS. Cordis Iesu incensas, quae sponte ad eam venerant. Die 11 Februarii anno 1894 cum paucis sociis Institutum iniit (( Victimarum a S. Corde Iesu , cui postea Sorores Oblatae a S. Corde Iesu nomen inditum est, ad reparandas iniurias eidem SS. Cordi illatas incumbens. Iesu petenti : Da mihi sacerdotes sanctos , anno 1925 operam Piccoli Amici di Gesu Famula Dei inchoavit. Optabat enim parentes adiuvare ad fovendam vocationem sacerdotalem, si in eorum domibus adesset puerulus, vel operam supplere illorum qui tantum neglegant opus, usque ad aetatem qua mos est in Seminaria episcopalia vel religiosa recipi. Teresiae in animo fuit praeterea presbyteris subvenire pauperibus, senectute, morbo, virium defectione laborantibus ; Deo adiuvante, ingentes superavit difficultates, oratione confisa. Anno 1930, laboribus fracta, Cryptam Ferratam se contulit et voluntaria victima amoris cum Christo, pro sacerdotibus, oblationem consummavit die 3 Aprilis anno 1937. Sanctitatis fama qua vivens apud Filias et ecclesiasticos multosque viros ornabatur, post mortem valde succrevit. Quapropter Processus ordinaria potestate apud Curiam Tusculanam anno 1952 instrui coepti sunt, super sanctitatis vitae fama, virtutum ac miraculorum in genere,
14 - A. A. S.
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necnon super scriptis et super cultu publico non exhibito, atque anno 1962 absoluti, Romam sunt delati. Accessere deinde plures litterae Patrum Cardinalium, Archiepiscoporum et Episcoporum, moderatorum Ordinum religiosorum, parochorum, civilium auctoritatum et christifidelium, quibus Summus Pontifex enixe est rogatus ut Causam Servae Dei apud Apostolicam Sedem introduceret. Scriptis autem Dei Famulae perpensis, Sacra tunc Rituum Congregatio per Rescriptum diei 21 Decembris anno 1968, ad ulteriora procedi posse decrevit. Servatis itaque omnibus de iure servandis, instante Rev.mo D.no Mario Piazzano, Congregationis Oblatorum S. Ioseph Astensium, huius Causae legitime constituto Postulatore, die 17 Iunii anno 1980 Congressus Peculiaris S. Congregationis pro Causis Sanctorum habitus est; ac deinde, die 9 mensis Decembris eodem anno, Congregatio Peculiaris Cardinalium est celebrata, in qua Em.mus ac Rev.mus D.nus Ernestus Civardi, Causae Ponens seu Relator, dubium posuit disceptandum : An introducenda sit Causa Servae Dei Mariae Teresiae Casini, fundatricis Sororum Oblatarum a Sacro Corde Iesu, deque ea rettulit. Et iidem Patres Cardinales, omnibus mature perpensis, afiirmando responderunt, si id Summo Pontifici placuisset. Facta demum de hisce omnibus, die 26 Ianuarii anno 1981, Summo Pontifici Ioanni Pauli II per subscriptum Secretarium relatione, Sanctitas Sua responsum Sacrae Congregationis ratum habuit et confirmavit, Causam scilicet Servae Dei Mariae Teresiae Casini, fundatricis Sororum Oblatarum a Sacro Corde Iesu, esse introducendam. Datum Romae, die 26 Ianuarii A. D. 1981.
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SHEEBROOKEN.
Beatificationis et Canonizationis Servae Dei Mariae Leoniae Paradis (in saeculo: Alodia Virginia), Fundatricis Instituti Parvarum Sororum a S. Familia.
SUPER DUBIO
An constet de virtutibus theologalibus Fide, Spe, Caritate tum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia, Fortitudine, earumque adnexis in gradu heroico, in casu et ad effectum de quo agitur. (( Vias tuas, Domine, demonstra mihi, et semitas tuas edoce me (Ps. 24, 4). Haec Sacrarum Scripturarum frvida precatio animum plane revelat atque vitam Servae Dei Mariae Leoniae Paradis, quippe quae sedulo Dei consilium perscrutata ac secuta est ut sanctitatis viam percurreret et Ecclesiam nova familia religiosa decoraret, quae testimonium est admirandae Domini Nostri Iesu Christi nuntii foecunditatis. Dei Famula primam aspexit lucem die 12 Maii anno 1840 in pago Sanctae Margaritae de Bairfindie, in ditione Canadensi, intra fines dioeceseos Sancti Ioannis Quebecensis. Eius parentes, qui familiam ferventem, honestam, probam omniumque aestimatione praestantem eduxerant, pro sua religione et pietate, eodem die nativitatis eam salutifero fonte ablutam Aliamque Dei, Alodiae Virginiae nominibus impositis, voluerunt. Alodia Virginia inter domesticos parietes, potissimum vero sub matris cura, primam educationem addiscens bonos animi mores in seipsa impressit ; postea vero collegium religiosarum Congregationis a Domina Nostra in pago Laprairie ingressa est, ubi litteris elaboravit et pietate enituit. Cum duodecimum annum ageret, Sacra Synaxi primum refecta est. Exinde Alodiae Virginiae perfectionis studium magis atque magis succrevit necnon voluntas se in sacerdotum ministerium consociandi. Anno 1854, Congregationem Marianitarum a Sancta Cruce ingressa, novitiatum iniit, Sororis Mariae a Sancta Leonia nomine sumpto, et die 22 Augusti a. 1857 prima coram Servo Dei Basilio Moreau, fundatore Congregationis, vota emisit.
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Dei Famulae statim concreditae sunt mansiones haud levis momenti : fuit nempe institutrix ac domesticam curam gessit apud domus presbyterorum in pagis Sainte-Scholastique des Deux-Montagnes, Varennes, Saint-Laurent et Saint-Martin de Laval in Canadia, donec Neo-Eboracensem urbem petiit in Civitatibus Foederatis Americae Septentrionalis ad curam suscipiendam orphanorum simulque officium secretariae superiorissae asyli; ibi toto animi ardore adlaboravit per octo circiter annos. Circiter tamen annum 1870, Serva Dei acerbam animi perturbationem passa est ob immutationes atque divisiones in Congregatione Sororum Marianitarum. Anno enim 1867 Congregatio servitium in domibus presbyterorum reliquit ; anno vero 1869, ex ea, apostolica auctoritate, orta est Congregatio Sororum Sanctae Crucis, quae munus illud retinuit. Post varias vicissitudines et difficultates haud parvas forti animo et fiducia in Domino superatas, consilio suscepto et permissionibus obtentis, ad novam Congregationem transivit et illico superioribus se probavit. Missa enim fuit antea ad urbem Marquette, in Civitatibus Foederatis, ut ibi domum fundaret et deinde, anno 1874, ad urbem Memramcook, dioeceseos Sancti Ioannis Canadensis, ubi domus ei concredita est ad puellas instituendas quae domesticam curam assumerent in domibus presbyterorum vel in ecclesiasticis collegiis. Harum puellarum numero percrebrescente earumque desiderium vitae religiosae superioribus exposito, anno 1880 communitas in urbe Memramcook, uti familia religiosa a Congregatione Sororum Sanctae Crucis disiuncta constituta est sub nomine Petites Surs de la Sainte-Famille, cum solo fine clero ministrandi. Serva Dei, quamquam in oboedientia et regula Sororum Sanctae Crucis manens, superiorissa novae familiae designata est et statim mira prudentia se ad suum Institutum firmandum tradidit atque ad Parvarum Sororum formationem curandam; eisque Directorium et iam anno 1883 Constitutiones dedit fini Instituti maxime aptatas. Post viginti et unum annos in urbe Memramcook, domus princeps Instituti et novitiatus anno 1895 translati fuerunt in urbem Sherbrooke, cuius Ordinarius loci, die 26 Ianuarii anno insequenti canonicae erectionis decretum edidit. Die 2 Octobris a. 1904, Serva Dei, instante Ordinario, habitum religiosum Sororum Sanctae Crucis dimisit et vestem Congregationis a se fundatae assumpsit ; anno vero 1905, die 1 Maii, ex indulto Apostolico S. Pii X, ab omnibus obligationibus quibus evinciebatur Congregationi Sororum Sanctae Crucis relevata fuit et expeditior adhaesit Regulis sui Instituti.
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In semitis Dei ambulans et ad supremum diem accedens, Famula Dei uberrimos sui impensi laboris fructus vidit, cum eius Congregatio magno aucta incremento iam 635 Sorores et 40 domus adnumeraret, vitam religiosam in novis ditionibus foveret et clerum in ministerio apostolico quoad corpus et spiritum adiuvaret. Cumulata meritis, virtutibus exornata, venerationem omnium nacta, sereno vultu et quasi ex inopinato animam Deo reddidit, die 3 Maii anno 1912 in urbe Sherbrookensi. Serva Dei Maria Leonia Paradis plura volumina scriptorum reliquit ex quibus patet quantum in Deo innixa semper fuerit Eiusque in praesentia vixerit ; reliquit praesertim longe maiorem et praestantiorem hereditatem, virtutum nempe, maxime pietatis, humilitatis, oboedientiae, prudentiae et discretionis. Sanctitatis studium per sui status perfectionem adipiscendae Dei Famula semper prae oculis habuit suoque exemplo Sorores ad virtutem adduxit easque servitii spiritu fidelitatisque fini proprio Instituti imbuit. In ipsa non tantum Sorores sed omnes, primo etiam occursu, matrem agnoscebant quae sollicitudine, benignitate et deditione ad Deum alliciebat. Deum uti Patrem semper colens et humiliter de se sentiens, omnia aggressa est, mira etiam et ardua, unice Deo innixa et alacri laetitia. Suum Institutum, quod fortiter et praesertim suaviter rexit, sub protectione Sanctae Familiae posuit ob ardentissimum quem fovit erga Illam amorem atque desiderium Illius exempla imitandi. Difficile est dictu quanta devotione erga Iesum Eucharisticum et sacerdotium Serva Dei enituerit. Ut clero in usibus vitae subveniret animo forti plures sustinuit res adversas et ut sacerdotum apostolicus labor suum opus efficeret continuo preces effudit et sacrificia, Dei ministrorum existimationem extulit et vocationes ecclesiasticas promovit. Nihil mirum quod sanctitatis opinio, qua etiam vivens circumdabatur, post Servae Dei obitum late diffusa sit; supernis quoque signis accedentibus, processus ordinaria potestate anno 1952 in Curia Sherbrookensi instructus est et per rogatorias etiam in Curiis Monctonensi et Marianopolitana, Romamque transmissus est. Edito super scriptis Servae Dei Decreto, die 8 Octobris a. 1956 et, attentis plurimis litteris Summo Pontifici exhibitis ut Causa apud Sanctam Sedem institueretur, instante Rev. P. Angelo Mitri, O. M. I., Causae legitimo ac sollertissimo Postulatore, disceptatio habita est in Coetu Ordinario Sacrae tunc Rituum Congregationis die 17 Maii a. 1966. Propitiis obtentis suffragiis,
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Summus Pontifex Paulus VI Causam Servae Dei rite introducendam esse statuit Decreto Sacrae Congregationis, die 13 Iunii a. 1966 edito. Recognita exinde, die 8 Iulii a. 1967, oboedientia Decretis Urbanianis super indebito culto, inquisitiones apostolicae super virtutibus in specie in Curia Sherbrookensi anno 1968 adornatae sunt. De omnium inquisitionum iuridica forma et validitate die 15 Maii a. 1970 exiit Decretum. Hisce peractis, quaestio super virtutibus Servae Dei disceptata est et quidem primum, die 3 Iunii a. 1980 in Congressu Peculiari Officialium Praelatorum Patrumque Consultorum, et deinde, die 25 Novembris, eiusdem anni 1980, ponente seu relatore Rev.mo Cardinali Mario Aloisio Ciappi, in Coetu Plenario Sacrae ipsius Congregationis pro Causis Sanctorum. Et omnes proposito dubio num Serva Dei Maria Leonia Paradis theologicas et cardinales eisque adnexas virtutes heroum in modum exercuisset, adfirmantes responderunt. De praemissis omnibus certior factus, per infrascriptum Cardinalem Praefectum die 5 Decembris a. 1980, Summus Pontifex Ioannes Paulus II, responsum eiusdem Sacrae Congregationis ratum habens, mandavit ut Decretum super heroicis virtutibus Servae Dei concinnaretur. Quod cum rite factum esset, Sanctitas Sua, hodierno die ad se accitis Cardinalibus subscripto Praefecto atque Mario Aloisio Ciappi ponente seu relatore, meque Antistite a Secretis ceterisque de more convocandis, iisque adstantibus edixit : Constare de virtutibus theologalibus Fide, Spe et Caritate cum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine, earumque adnexis, in gradu heroico, Servae Dei Mariae Leoniae Paradis, fundatricis Congregationis Parvarum Sororum a Sancta Familia, in casu et ad effectum de quo agitur. Hoc autem Decretum publici iuris fieri et in acta huius Sacrae Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 31 Ianuarii A. D. 1981.
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Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza: Lunedi, 2 Febbraio 1 9 8 1 , il Signor DAVID ROCKEFELLER e il Signor WILLARD G. BUTCHER. Sabato, 7 Febbraio 1 9 8 1 , il Signor JACQUES DE LAROSIRE, Direttore Amministrativo del Fondo Monetario Internazionale. Giovedi, 1 2 Febbraio 1 9 8 1 , S. E. il Signor MARCEL CROSS, Ministro delia Cooperazione Internazionale delia Guinea. Da Lunedi, 16 Febbraio a Venerdi 27 Febbraio 1981, il Santo Padre si recato in Apostolico pellegrinaggio in Estremo Oriente sostando a Karachi nel Pakistan; a Manila, Cebu, Davao, Bacolod, Uoilo, Legazpi, Morong, Baguio, nelle Filippine; a Guam, nelle Isole Marianne; a Tokio, Hiroshima e Nagasaki in Giappone; ad Anchorage in Alaska.
SEGRETERIA DI STATO
NOMINE Con Breve Apostolico il Santo Padre Giovanni Paolo II ha nominato : 2 febbraio 1981. S. E. Mons. Luciano Storero, Arcivescovo titolare di Tigimma, Nunzio Apostolico in Venezuela.
Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato :
Protonotario Apostolico soprannumerario :
13 novembre 1980. Mons. Renato Corti (Milano).

Prelati d'Onore di Sua Santit.
12 luglio 1980. Mons. Albert Garbrock (Kln). 21 Mons. Paul Fetten (Kln). 15 settembre Mons. Patrick McMorrow (Toowoomba). Mons. Patrick Doyle (Toowoomba). Mons. S. G. Skehan (Toowoomba). Mons. Francis J. Murray (Saginaw in Michigan). 30 Mons. Michael Othmar Wolf (Evansville). 21 ottobre Mons. Charles Lawrence Kaiser (Evansville). Mons. James Francis Hill (Evansville).
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21 5 11 17 5 3
ottobre 1980. novembre gennaio 1981. febbraio
Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons.
Maurilius Edwin Bilskie (Evansville). Carl Ambrose Shetler (Evansville). Jerome Michael Neufelder (Evansville). Charles Joseph Koch (Evansville). Kenneth Baymond Knapp (Evansville). Giuseppe Malpeli (Parma). Gerhard Otto P. Lachmann (Paderborn). Ludwig Robert Hoffmann (Paderborn). Daniele Rota (Bergamo). Giuseppe D'AscoIa (Reggio Calabria). Pietro Principe (Acqui).
Cappellani di Sua Santit: 11 luglio 1980. Il sac. Matthias Baedorf (Kln). Il sac. Wilhelm Dickmann (Kln). Il sac. Heinz Frings (Kln). Il sac. Wilhelm Gbels (Kln). Il sac. Andreas Krautwald (Kln). Il sac. Theodor Lvenich (Kln). Il sac. Adolf Opheys (Kln). Il sac. Matthias Wober (Kln). 12 agosto Il sac. Peter Fryns (Kln). 11 novembre Il sac. Josef Heinrich Kniesburges (Paderborn). Il sac. Albert Wilhelm Schalken (Paderborn). 20 Il sac. Hugo Herrera Mancilla (La Serena). Il sac. Alberto Jofre Corts (La Serena). Il sac. Luis Vicente Rodrguez Rojas (La Serena). 28 Il sac. Francesco Sparacio (Monreale). Il sac. Antonino Cassata (Monreale). Il sac. Vincenzo Badalamenti (Monreale). Il sac. Onofrio Giglio (Monreale). 17 dicembre Il sac. Igino Francisci (Perugia). Il sac. Dio Contini (Perugia). Il sac. Francesco Spingola (Perugia). Il sac. Antero Alunni Gradini (Perugia). NECROLOGIO 12 febbraio 1981. Mons. Herman To Paivu, Arcivescovo di Port Moresby (Papua Nuova Guinea). 13 Mons. Jean Julien Weber, Arcivescovo, Vescovo gi di Strasbourg (Francia). 20 Mons. Stanislao Amilcare Battistelli, O.P., Vescovo gi di Teramo (Italia).
Recens nuntiatum est Clementem P. Chabukasansha, Archiepiscopum olim Kasamansem, die 13 m. Augusti a. 1980, de vita decessisse.
An. et vol. LXXIII
3 Aprilis 1981
N. 3

COMMENTARIUM
Directio: Palazzo Apostolico - Citt
OFFICIALE
Librera Editrice Vaticana
del Vaticano Administratio:

CONSTITUTIONES
I
BENI AMINACE VALENSIS
Quibusdam locis a Vicariatu Apostolico Ciachensi in Paraquaria Natione aliisque a Pilcomayoensi distractis nova conditur dioecesis nomine Beniaminacevalensis.
APOSTOLICAE
IOANNES
PAULUS
EPISCOPUS
Christianam ad progressionem spectantes omnium fidelium sibi commissorum, Vicarii Apostolici tum Ciachensis in Paraquaria Natione tum Pilcomayoensis nuper non dubitaverunt quin, consulta Conferentia Episcopali Paraguaiana, expostularent ab Apostolica hac Sede, ut, quibusdam locis ab utroque Vicariatu distractis, nova iisdem conderetur dioecesis. Quapropter Nos, collatis consiliis cum Sacra Congregatione pro Gentium Evangelizatione seu de Propaganda Fide, cum constet idem ipsum probari etiam Venerabili Fratri Iosepho Mees, Archiepiscopo titulo Yprensi et in Paraquaria Natione Nuntio Apostolico, necnon commune optatum in votis esse eorum quorum interest vel interesse censetur, at potissimum cum sit Nobis cordi rationem istorum filiorum congruam habere legitimaeque eorum pastorum petitioni concedere, his ipsis Litteris de plenitudine potestatis Nostrae Apostolicae ea decer15 - A. A. S.
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nimus et iubemus, quae sequuntur. A Vicariatibus Apostolicis Ciachensi in Paraquaria Natione et Pilcomayoensi separamus loca, quorum fines ita vulgari sermone describuuntur : Al Sur El Rio Pilcomayo desde su cruce con el meridiano 60.5 hasta su desembocadura en el Rio Paraguay ; al Este El Rio Paraguay desde la desembocadura del Rio Verde (Puerto Coln) hasta la confluencia con el Pilcomayo, frente a Asuncin ; al Norte y Oeste Una linea compuesta por una imaginaria que, partiendo de la interseccin del meridiano 60.5 con el Rio Pilcomayo, va hasta la interseccin del meridiano 60 con el Rio Montelindo ; sigue el cauce principal de este rio hasta encontrar el meridiano 58.5 ; de aqui una linea recta con direccin Norte, siguiendo este meridiano hasta encontrar el cruce principal del Rio Verde, cuyo cauce sigue despus hasta el Rio Paraguay ; hisque ita distractis locis simul sumptis seu regione, cuius fines modo memorati valida lege civili in praesentia vigent, novam constituimus dioecesim Beniaminacevalensem appellandam, eamdemque suffraganeam Ecclesiae Sanctissimae Assumptionis, cuius proinde Archiepiscopi metropolitico iuri ipsum pro tempore novae Ecclesiae Episcopum subicimus. Eius episcopalem sedem in urbe cui nomen vulgare (( Benjamn Aceval collocari iubemus templumque ibi exstans Deo in honorem Sanctae Rosae Limanae dicatum Nos ad dignitatem evehimus, qua gaudent templa cathedralia, iisdem videlicet ornabitur honoribus et insignibus ac privilegiis; Beniaminacevalensi pro tempore Episcopo tum honores et insignia et privilegia et iura tribuimus, tum officia et onera imponimus, quibus et instruuntur et ligantur ceteri Episcopi eodem munere fungentes. In Beniaminacevalensi dioecesi instituendum decernimus Capitulum cathedrale iuxta normas alio decreto opportune edendas; quamdiu vero ibidem deerit talis Canonicorum senatus, pro eo interea dioecesanus Consultorum coetus idem tueatur officium. Mandamus ut novae dioecesis mensa episcopalis emolumentis Curiae et fidelium stipibus constet necnon iusta portione sibi obventura e divisione bonorum Vicariatuum Apostolicorum Ciachensis in Paraquaria Natione et Pilcomayoensis sedulo facienda iuxta can. 1500 C.I.C. In iis quae aut ad aedificandum dioecesanum Seminarium aut ad sacerdotalem tironum educationem et institutionem attinent, sacri serventur canones iuris communis et normae Decreti Concilii Vaticani II Optatam totius necnon regulae peculiares a Sacra Congregatione pro Institutione Catholica editae. Selecti autem sacrorum alumni disciplinis philosophicis et theologicis instruendi ad Pontificium Collegium Pium Latinum Americanum mittantur in Urbe situm. De regi-
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mine dioecesis hodie conditae, de administratione, de eligendo Vicario Capitulari sede vacante; de fidelium iuribus et oneribus deque aliis id genus, omnia servari debent iuris canonici statuta. Lege praeterea sancimus ut ibi, constitutione novae dioecesis ad effectum deducta, presbyteri censeantur ei adscripti Ecclesiae, in qua ecclesiasticum officium vel beneficium habent; ceteri clerici necnon Seminarii alumni ei addicantur dioecesi, intra cuius fines legitimum habent domicilium. Denique mandamus ut actorum documenta, quae aut ad novam dioecesim eiusve clerum aut ad fideles aut etiam ad bona temporalia pertinent, a Curiis Ciachensi in Paraquaria Natione et Pilcomayoensi ad Curiam Beniaminacevalensem transmittantur, ut ibi in condendo tabulario custodiantur. Quae omnia per has Litteras decrevimus, ea exsequatur Venerabilis Frater Iosephus Mees, quem diximus, a Nobis deputatus debitisque facultatibus instructus, etiam facultate talis officii subdelegandi alicui viro in ecclesiastica dignitate constituto. Quibus peractis exaratisque actorum documentis, certa et vera singulorum exempla, eademque sueto more subscriptionibus sigilloque obsignata, Sacrae Congregationi pro Episcopis mittantur. Has Apostolicas Litteras sub plumbo expeditas et nunc et in posterum volumus ratas esse, contrariis non obstantibus. Datum Romae, apud S. Petrum, die duodetricesimo mensis Iunii, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri secundo.


loco |J Plumbi
In Secret. Status tab., n. -1085.
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II
TORONTINA SLOVACHORUM BYZANTINI RITUS
Pro Slovachis fidelibus ritus Byzantini in Canadia commorantibus Eparchia Sanctorum Cyrilli et Methodii constituitur Apostolicae Sedi immediate obnoxia.
IOANNES
PAULUS
SERVUS
EPISCOPUS
SERVORUM DEI
AD PERPETUAM REI MEMORIAM
Apostolicae Sedis, studiosissime in spiritale omnium fidelium bonum intentae, mos est, cum tempus necessitasque postulat, in variis orbis terrarum locis Eparchias constituere constitutasque ita tueri, ut et ipsis Christifidelibus ritum Byzantinum profitentibus faveat in eoque servando congruenter auxilietur. Hac de causa, quo magis in dies Christianus foveatur progressus Slovachorum fidelium ritus Byzantini in Canadia degentium curaque Visitatoris Apostolici usque in praesens fruentium, existimamus iis magis consentanea ratione esse consulendum, neque aliter ceteroquin sentimus de memorato Visitatore Apostolico, qui, adhuc Episcopus Ecclesiae titulo Tzernicensis, ipse primus erit eorum sacrorum Antistes plenoque iure pastor. Nos igitur hisce nunc Litteris de plenitudine potestatis Nostrae Apostolicae pro omnibus fidelibus Slovachis ritus Byzantini in Canadiensi Natione commorantibus Eparchiam Sanctorum Cyrilli et Methodii, cuius illic sedes erit in urbe Toronto, condimus eamque Apostolicae huic Sedi immediate obnoxiam esse volumus sicque iubemus. Denique has Apostolicas Litteras nunc et in posterum ratas esse Nos certe volumus, contrariis quibuslibet haud obstantibus. Datum Romae, apud S. Petrum, die decimo tertio mensis Octobris, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri secundo.
LADISLAUS Card. RUBIN

S. Congr. pro Eccl. Orientalibus Praef.

Loco B Plumbi In Secret. Status tab., n. 58887 bis.
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III SOROTIENSIS .
Quibusdam territoriis ab Ecclesia Tororonsi in Uganda detractis, nova conditur dioecesis Sorotiensis nomine.
IOANNES
PAULUS EPISCOPUS SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM
Ad spiritualem provehendam salutem Christifidelium intra fines dioecesis Tororonsis in Uganda degentium necnon ad eorum aptius consulendum regimini ab hac Apostolica Sede est antea postulatum ut nonnulla territoria a dioecesi, quam diximus, seiuncta novam constituerent Ecclesiam. Nos igitur re mature perpensa, auditis eorum, quorum interest, votis, de sententia Venerabilium Fratrum Nostrorum S. R. E. Cardinalium qui Sacrae Congregationi pro Gentium Evangelizatione seu de Propaganda Fide praepositi sunt, Nostra summa potestate sequentia decernimus. A dioecesi Tororonsi territoria districtuum civilium, qui vulgo Soroti et Kumi nuncupantur, separamus hisque novam condimus dioecesim Sorotiensem appellandam quam, metropolitanae Sedi Kampalansi subiectam atque Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide iurisdictioni obnoxiam, constituimus. Insuper sedem Episcopi huiusce novae dioecesis in civitate vulgo Soroti ponimus eiusque vero magisterii cathedram in templo ibidem exstante, Deo dicato in honorem beatae Mariae Virginis sub titulo Immaculatae Conceptionis, quod igitur ad cathedralis Ecclesiae dignitatem evehimus, cum debitis iuribus. Cetera omnia ad ius Canonicum perficiantur ad amussim. Ea autem quae praescripsimus ad effectum adducat Venerabilis Frater Henricus Lematre, Archiepiscopus titulo Tungrensis et in Uganda Apostolicus Pro-Nuntius, vel ab eo delegatus vir in sacra dignitate constitutus. Re vero peracta, documenta exarentur sincerisque exemplis ad Sacram Congregationem pro Gentium Evangelizatione seu de Propaganda Fide cito mittantur, rite subscripta atque sigillo im-
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pressa. Has denique Litteras sive nunc sive in posterum ratas esse volumus, contrariis nihil obstantibus. Datum Romae, apud S. Petrum, die undetricesimo mensis Novembris, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri tertio.
CAROLUS Card. CONPALONIERI
S. Collegii Decanus S.


Loco 8 Plumbi In Secret. Status tab., n. 582SS.
B. M. V. Immaculata a concordia , in dioecesi Foroconcordiana in Argentina, Patrona dioecesis illius confirmatur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Venerabilis Frater Adolf us Gerstner, Episcopus Foroconcordianus, datis Litteris die xi mensis Augusti, hoc anno, enixe rogavit ut beatam Virginem Mariam omni labe expertem, a (( concordia cognominatam, Patronam apud Deum dioecesis suae confirmaremus : beatissimam enim Christi Matrem tum titulo (( Immaculatam iam a primaevis historiae suae temporibus a populo fuisse cultam singulari pietate ac religione; tum adiecto titulo a (( concordia fuisse deinde a fidelibus optatae pacis causam habitam, sive praeteritum saeculum, sive futurum. Qua re clerum gregemque fidelium uno ore petere ut quam ipsi filiorum amore electionem fecerint, Episcopus probaverit, Nos auctoritate Nostra in perpetuum confirmaremus. Nos autem, quibus utrumque sacrum : et Christi Matrem Reginamque caelorum exaltari, et filios, tot discordiae periculis obnoxios tam difficilibus temporibus, validissimo Matris praesidio, tamquam vallo, muniri ; aequissimo quidem animo admotae expostulationi concedimus, id profecto confisi, fore ut, tanta Virgine protegente, candida et suavissima pax non modo in dioecesi Foroconcordiana, sed etiam tota Argentina perennis perseveret. Qua re, iis probatis quae
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Sacra Congregatio pro Sacramentis et Cultu Divino hac de re statuerit, factis a Nobis facultatibus, placet beatam Mariam Virginem Immaculatam a concordia esse et haberi Patronam caelestem dioecesis Foroconcordianae, id a Deo simul petentibus ut, aucta fide et amore filiorum, Matris etiam auxilia augeantur. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die VIII mensis Septembris, anno MDCCCCLXXX, Pontificatus Nostri altero. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco jji Sigilli In Secret. Status tab., n. /,879/,.
EPISTULA
VENERABILI FRATRI IOANNI PASZTOR, EPISCOPO NITRIENSI
Commemoratura brevi tempore dioecesis Nitriensis undecimum saeculum est ex quo ipsa iure est condita : qui quidem eventus cum animos laetitia afficit tum ad deliberandum mentes impellit ad precandi! mque et homines etiam invitat ut anteactis in aetatibus lucem quaerant ac praesentis itineris ducem. Talibus Nos cum sensibus consociantur vobiscum omnibus Episcopo, Clero, fidelium Populo communi in gaudio totius dioecesis; quae nempe, ut docet Concilium Vaticanum Secundum, est Populi Dei portio, ... in qua vere inest et operatur Una Sancta Catholica et Apostolica Christi Ecclesia (Christus Dominus, 11). Hoc igitur aliud est signum communionis quae numquam sane obscurata dioecesim Niciensem semper iunxit cum Apostolica Sede Christique Vicario. Initium autem illius necessitudinis accidit quadam historiae aetate ex praeclarissimis omnino Slovachiae tempore scilicet vitae operaeque Sanctorum Cyrilli et Methodii. Etenim Decessor Noster Ioannes VIII ad principem tunc Svatopluk scripsit : Ipsum quoque presbyterum nomine Vichinum, quem nobis direxisti, electum episcopum consecravimus sanctae ecclesiae Nitriensis, quem suo archiepiscopo Methodio in omnibus obedientem, sicuti sancti canones docent, esse iubemus (Codex Diplomaticus et Epistolaris Slovaciae I, p. 24). Cum primo itaque Episcopo Nitriensi et cum ipsis dioecesis primordiis arcte cohaeret memoria celebris illius Methodii nomen cuius illico ex
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se revocat in mentes spiritalem hereditatem ab eo transmissam. Fidelitas vero idem erga patrimonium sit vobis semper honoris titulus, vitae officium ! Porro ante omnia pertinet ad eam fidelitatem amor in Petri Successorem qui simul demonstrat quod paterna Nos cum consolatione hic extollimus notam maxime propriam vestri religionis affectus. Ne proin deficiat umquam ille amor qui Nobis id iam vobis aperte confirmantibus ipse invenit in Christi Vicarii corde quasi quandam sui imaginem hilaramque responsionem ! Ad eandem praeterea hereditatem refertur item consensio inter Episcopum et Presbyterium, et religiosos ac religiosas, et singulos fideles : omnes enim unicam efficiunt spiritalem domum quae gubernationi concreditur atque gravi muneri ipsius dioecesis Pastoris. Quanti est haec momenti consortio ! Cunctis ideo modis eam consrvate, licet interdum id postulet nisum ingentem et sacrificia ! Ceterum nonne principium istud manat spiritali ex testamento Sancti Cyrilli? eius namque voces postremae continent incitationem ad talem consensum : Domine, Deus meus, ...auge Ecclesiam tuam multitudine et omnes in unitate collige, et fac eximium populum concordem in vera fide tua et recta confessione, et inspira in corda eorum verbum tuae doctrinae (Vita Gonstantini XVIII, 9. In Grivec-Tomslc, Fontes, p. 211). Longo propterea ex prioris temporis spatio necnon ex cohaerentia nostrae aetatis hauriat ea coniunctio incitamentum suum veramque voluntatem et propositum persequendi altius mutua inter omnes vincula; quem ad modum antiquus at omnibus pernotus auctor cohortatur Sanctus Ignatius Martyr : Unde decet vos in episcopi sententiam concurrere, quod et facitis. Nam memorabile vestrum presbyterium, dignum Deo, ita coaptatum est episcopo, ut chordae citharae. Propter hoc in consensu vestro et concordi caritate Iesus Christus canitur. Sed et vos singuli chorus estote, ut consoni per concordiam, melos Dei recipientes in unitate, cantetis voce una per Iesum Christum P a t r i ; . . . Utile itaque est, in immaculata unitate vos esse, ut et semper participetis Deo (Epistula ad Ephesios I V ; PG 5, 647). Sic quidem vos estis; ita pariter servati semper estis per memoriae proditas tempestates. Tales hodie quoque estote ac semper ! Sancti insuper ipsi dioecesis Patroni, Andreas Zoerardo et Benedictus, aliam hereditati vestrae spiritali adiciunt doctrinam quae locum Dei in memoriam revocat vitaeque interioris ac precationis pondus. Pergite, carissimi, horum Caelitum duorum vestigiis ingredi ! Id quod
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in primis monemus dilectissimos sacerdotes ; ut hac ex intima communione cum Deo iunctio eorum cum Episcopo ac studiosum apostolatus opus usque profluant, et ad Deum tendant et cum Deo in Christo Iesu crescant ad Dei Populi aedificationem. Interior autem sacerdotum vita declaretur oportet privata fideli cotidiana prece ; quo solo pacto fiet ut (( stetur datis Christo atque Ecclesiae promissis ; sicut anno superiore sub Dominicae Cenae sollemnia scripsimus ad Ecclesiae presbyteros, cum addidimus sacerdotem mediis in difficultatibus probationibus temptationibus debere ((per precationem videlicet reperire... in se habitum illum et affectum humilitatis ac sinceritatis erga Deum propriamque conscientiam, qui fons ipse sit virium ad vacillantia sustentandae (Novo Incipiente, 9). Quod vero supra facta mentio est Sanctorum Andreae Zoerardo et Benedicti, facere haud possumus quin etiam vincula memoremus necessitudinis amatam inter dioecesim Cracoviensem atque communitatem Nitriensem. Haec utinam ipsa recordatio caritatis plena vobis aperiat totum amorem Nostrum, totam sollicitudinem Nostram et precationem pro vobis, carissimi, immo pro universis Slovachiae fidelibus. Adamat vos Summus Pontifex : certo istud scitote ! Ille pro vobis precatur, vobiscum patitur, sperat vobiscum ! Ita quidem est : ex antiquitate Ecclesiae Nitriensis de prima enim agitur dicione ecclesiastica in Europae Mediae regionibus nascitur, veluti undecim saeculorum testimonio confirmata, spes vigoris certa quem scilicet continua Dei praesentia vobiscum et Nobiscum et cuncta cum Ecclesia praestat. Laetamini proinde fiduciae pleni ! hoc vobis inculcat Christi Vicarius, dum repetit hortativas voces quae adeo saepe resonant ex Dei Verbo. Sed saecularis ista celebritas similiter adducit cogitationes Nostras ad ponderanda munia Episcopi propria ideoque ad meditandos ipsos dioecesi propositos fines : nominatim ministerium verbi, ministerium sanctificationis, ministerium pastoralis curae et Ecclesiae regiminis. Etenim celebrationes patet circumscribi non licere quibusdam ritibus externis; gignere potius ipsas debere veram interiorem animorum conversionem quae numquam cesset sed novas usque investiget vias rerum spiritalium plenius intellegendarum necnon explendae apostolicae actuositatis. Commonet nos Concilium Vaticanum Secundum : Inter praecipua Episcoporum munera eminet praedicatio Evangelii (Lumen Gentium, 25). Verumtamen meminit idem Concilium: Christus, Propheta
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magnus, ... suum munus propheticum adimplet, non solum per Hierarchiam, quae nomine et potestate Eius docet, sed etiam per laicos, quos ideo et testes constituit... Quo in munere magni pretii apparet ille status vitae, qui speciali sacramento sanctificatur, scilicet vita matrimonialis et familiaris. Ibi exercitium et schola praeclara apostolatus laicorum habetur... Ibi coniuges propriam habent vocationem (ibidem, 35). Qua de re et ipsi nos nuperius scripsimus: ((catechesis familiaris antecedit, prosequitur, amplificat aliam quamvis formam catecheseos tradendae (Catechesi Tradendae, 68). Porro ipsum illud opus iam pertinet ad eximium iter dioecesis Nitriensis quippe quae recentiore tempore eminuerit missionali fervore praesertim archiepiscopo ducente Carolo Kmetko cuius numquam exstinguetur memoria. Docendo ulterius prosequitur Concilium : Episcopus, plenitudine sacramenti Ordinis insignitus, est "oeconomus gratiae supremi sacerdotii" praesertim in Eucharistia (Lumen Gentium, 26). Sanctificandi ergo munus inhaeret ipsi fonti quo omnes replentur quique universa pervadit usque ad singulorum sanctimoniam ut fiat vitae testimonium. Praestans dilectusque Noster Decessor Paulus VI, qui tantopere amabat Slovachos, elocutus est: His omnibus dicimus: necesse est, ut nostrum evangelizationis studium vehemens a germana vitae sanctitate proficiscatur, quam precatio ac praesertim amor erga Eucharistiam alant, atque... praedicatio ex parte sua incrementum afferat sanctitati praedicatoris (Evangelii Nuntiandi, 76). Illud vobis omnibus, carissimi, iteramus Nos tamquam valens pro singulis mandatum in cunctis nempe Ecclesiae ordinibus universisque in Ecclesiae officiis, at potissimum hodie pro vobis. Rursus praedicat Concilium : Episcopus, missus a Patrefamilias ad gubernandam familiam suam, ante oculos teneat exemplum Boni Pastoris ... Fideles autem Episcopo adhaerere debent sicut Ecclesia Iesu Christo, ut omnia per unitatem consentiant et abundent in gloriam Dei (Lumen Gentium, 27). Sic sane regitur Ecclesia; sic vivitur in Ecclesia : per amorem, per ministerium, per magnanimitatem. Quot insuper argumenta velimus pertractare vobiscum, carissimi ! Legite ea in corde Nostro ; perspicite ea vestris in conscientiis sub lumine perennium Ecclesiae doctrinarum, sub signo lucido saecularis eventus quem iam concelebratis ! Quocirca undecimi illius saeculi commemoratio perducat vos maiorem ad amorem in Ecclesiam et dioecesim vestram et ipsas vestras pa-
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roecias ! Templa frequentate vestra ; con venite saepissime Eucharistiam maxime celebraturi. Diem Dominicum colite ! Sollemnia etiam saecularia vestram corroborent fidem : nam fides tribuit vobis plenum vitae sensum ; docet vos tanti res aestimare quanti aequum earum poscit momentum ; efticit ut errores fugiatis ac deceptiones. Sustntate proin hanc fidem apertaque cohaerentia filiis vestris commend ate ! Denique hortamur familias ipsas : estote coniunctae, estote fideles. Amate filios. Defendite vitam eamque reveremini : omnem inquimus vitam, humanam ac divinam in vobis, vestris in filiis ! Paterna cum affectione vobis benedicimus universis : Deus Pater Filius Spiritus Sanctus, valide deprecantibus Sanctis Cyrillo et Methodio ac Sanctis Andrea Zoerardo et Benedicto ipsaque Virgine Maria Perdolente, Slovachiae Patrona, gratiam super vos omnem effundat largiter ac benedictionem. Ex Aedibus Vaticanis, die xxiv mensis Maii, anno MCMLXXX, Pontificatus Nostri secundo. IOANNES PAULUS P P . II
ALLOCUTIONES
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Ad Exc.mum Virum Moustafa Kamal El-Diwani, Rei publicae Arabicae Aegyptiae apud Sanctam Sedem constitutum Legatum, demandati muneris testes Litteras Summo Pontifici tradentem.*
Mr
Ambassador,
I am happy to welcome Your Excellency to the Vatican as you present the Letters accrediting you as the Ambassador of Egypt to the Holy See. I thank you for the cordial message which you have addressed to me, especially for your kind words in support of my efforts to promote peace and mutual understanding among all peoples and nations. On this occasion I ask that you transmit my greetings and best wishes to His Excellency President Sadat. It is my hope that under his leadership the Arab Republic of Egypt will make even greater advances
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in the paths of progress and development, and that all the people of your country will live together in harmony. I have followed closely the efforts to build a lasting peace which have been made by President Sadat and the Egyptian Government. And I am happy to receive from you the confirmation that these efforts will continue, despite all difficulties. In fact, precisely because the tensions and dangers have increased in recent times, the work of peace, as you have said, must go on. Indeed it must be intensified until a comprehensive peace is achieved, a peace which provides for an equitable solution to all aspects of the Middle East crisis, including the Palestinian problem and the question of Jerusalem. Any so-called peace which would not take into account all the elements of divergency and which would not ultimately include all the parties who are directly concerned would risk being ineffective and could spark an ever more bitter conflict. As Your Excellency is aware, Catholics in Egypt desire, as loyal citizens, to contribute to the future development of your country and, together with their brothers and sisters in the Christian faith, they wish to collaborate, in mutual respect and equality of conditions, with all their countrymen of the Muslim faith. During your stay here, which I trust will be a fruitful one, you may be assured of the interest and cooperation of the Holy See in the accomplishment of your task. For Your Excellency and for the noble nation which you represent I beg abundant favours from Almighty God.
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Ad Praelatos Auditores ceterosque Officiales et Administros Tribunalis Sacrae Romanae Rotae: in ferendis sententiis responsis Dicasteriorum et Tribunalium Sedis Apostolicae standum est.*
Signor Decano e Reverendissimi Prelati Uditori, Cari Officiali delia Sacra Romana Rota! 1. Sono felice di potermi oggi incontrare con voi, in occasione delPinaugurazione dei nuovo anno giudiziario di codesto Tribunale. Ringrazio vivamente S. E. il Decano per le nobili parole a me rivolte e per i saggi propositi metodologici formulati. Tutti vi saluto con paterno af* Die 24 m. Ianuarii a. 1981.
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fetto, mentre esprimo il mio sentito apprezzamento per il vostro lavoro, tanto delicato e pur tanto necessario, che parte integrante e qualificata delP ufficio pastorale delia Chiesa. La specifica competenza delia Sacra Romana Rota sulle cause matrimoniali tocca molto da vicino il tema cosi attuale delia famiglia, che stato oggetto di studio da parte del recente Sinodo dei Vescovi. Ebbene, sulla tutela giuridica delia famiglia nell'attivit giudiziaria dei Tribunali ecclesiastici intendo ora intrattenervi. 2. Con profondo spirito evanglico il Concilio Ecumnico Vaticano II ei ha abituati a guardare alPuomo, per conoscerlo in tutti i suoi problemi e per aiutarlo a risolvere i suoi problemi esistenziali con la luce delia verit rivelataci da Cristo e con la grazia che ci offrono i divini misteri delia salvezza. Tra quelli che oggi pi travagliano il cuore delPuomo, e di conseguenza P ambiente umano, sia familiare sia sociale, nel quale egli vive ed opera, va annoverato come preminente ed inderogabile quello delPamore coniugale, che lega due esseri umani distinti per sesso, facendone una comunit di vita e di amore, unendoli cio in matrimonio. Dal matrimonio si origina la famiglia nella quale sottolinea il Vaticano II le diverse generazioni si incontrano e si aiutano vicendevolmente a raggiungere una saggezza umana pi completa e a comporre convenientemente i diritti delia persona con le altre esigenze delia vita sociale ; ed cosi che la famiglia (( veramente il fondamento delia societ. In verit, aggiunge il Concilio, il bene delia persona e delia societ umana e cristiana strettamente connesso con una felice situazione delia comunit coniugale e familiare )). Ma con lo stesso Concilio dobbiamo riconoscere che non dappertutto la dignit di questa istituzione brilla con idntica chiarezza, poich oscurata dalla poligamia, dalla piaga del divorzio, dal cosiddetto libero amore e da altre deformazioni. Per di pi Pamore coniugale molto spesso profanato dalPegoismo, dalPedonismo e da usi illeciti contro la generazione )).* Anche a motivo delle gravi difficolt che, a volte con violenza, scaturiscono dalle profonde trasformazioni delPodierna societ, Pistituto matrimoniale palesa il suo valore insostituibile e la famiglia resta ancora la scuola di umanit pi completa e pi ricca.
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Gaudium et Spes, n. 47. Ivi, n. 52.
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Di fronte ai gravi mali che oggi travagliano quasi ovunque questo grande bene, che la famiglia, stata anche suggerita Felaborazione di una Charta dei diritti delia famiglia, universalmente riconosciuta, al fine di assicurare a questo istituto la giusta tutela, nelPinteresse anche di tutta la societ. 3. La Chiesa, dal canto suo e nell'ambito delle sue competenze, ha cercato sempre di tutelare la famiglia anche con un'appropriata legislazione, oltre a favorirla e ad aiutarla con varie iniziative pastorali. Ho gi citato il recente Snodo dei Vescovi. Ma ben noto come, fin dagli inizi dei suo magistero, la Chiesa, confortata dalla parola del Vangelo, abbia sempre insegnato e ribadito esplicitamente il precetto di Ges sulF unit e indissolubilit del matrimonio, senza del quale non si pu mai avere una famiglia sicura, sana e vera cellula vitale delia societ. Contro la prassi greco-romana e giudaica, che facilitava assai il divorzio, gi l'apostolo Paolo dichiarava : (( agli sposi poi ordino, non io, ma il Signore : la moglie non si separi dal marito (...) e il marito non ripudi la moglie )). Segui la predicazione dei Padri, i quali, di fronte al dilagare dei divorzi, affermavano con insistenza che il matrimonio, per volont divina, indissolubile. Il rispetto, dunque, delle leggi volute da Dio per Pincontro tra Puomo e la donna e per il perdurare delia loro unione, fu Pelemento nuovo che il Cristianesimo introdusse nelPistituto matrimoniale. Il matrimonio dira poi il Vaticano II in quanto ((intima comunit di vita e di amore coniugale, fondata dal Creatore e strutturata con leggi proprie, stabilito dal patto coniugale, vale a dire dalPirrevocabile consenso personale. E cosi, dalPatto umano col quale i coniugi mutuamente si danno e si ricevono, che nasce, anche davanti alla societ, Pistituto (dei matrimonio) che ha stabilit per ordinamento divino )). Questa dottrina guido subito la pastorale, la condotta dei coniugi cristiani, P etica matrimoniale e la disciplina giuridica. E Pazione catechetico-pastorale delia Chiesa, suffragata e avvalorata dalla testimonianza delle famiglie cristiane, introdusse modificazioni persino nella legislazione romana, che con Giustiniano non ammetteva pi il divorzio sine causa e andava accogliendo gradatamente Pistituto matrimoniale
3 4 5
Cfr. Mt 19, 5; 5, 32. 1 Cor 7, 10-11. Gaudium et Spes, n. 48.
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cristiano. Fu una grande conquista per la societ, poich la Chiesa, avendo ridato dignit alla donna e alle nozze, mediante la famiglia, contribu a salvare il meglio delia cultura greco-romana. 4. Nell'attuale contesto sociale si ripropone oggi alla Chiesa il primitivo sforzo, dottrinale e pastorale, di condotta e prassi, nonch legislativo e giudiziario. Il bene delia persona umana e delia famiglia, nella quale 1'individuo realizza gran parte delia sua dignit, nonch il bene delia stessa societ, esigono che la Chiesa oggi, ancor pi del recente passato, circondi di particolare tutela Pistituto matrimoniale e familiare. Quasi vano potrebbe risultare lo sforzo pastorale, sollecitato anche dalP ultimo Sinodo dei Vescovi, se non fosse accompagnato da una corrispondente azione legislativa e giudiziaria. A conforto di tutti i Pastori possiamo dire che la nuova codificazione canonica sta provvedendo con sagge norme giuridiche a tradurre quanto emerso dalPultimo Concilio Ecumnico in favore dei matrimonio e delia famiglia. La voce ascoltata nel recente Sinodo dei Vescovi sulPallarmante aumento delle cause matrimoniali nei tribunali ecclesiastici sar certamente valutata in sede di revisione dei Codice di Diritto Canonico. Si parimente certi che i Pastori, anche come loro risposta alle istanze del citato Sinodo, sapranno, con accresciuto impegno pastorale, favorire Padeguata preparazione dei nubendi alia celebrazione dei matrimonio. La stabilit del vincolo coniugale ed il felice perdurare delia comunit familiare dipendono infatti non poco dalla preparazione che i fidanzati hanno premessa alie loro nozze. Ma altres vero che la stessa preparazione al matrimonio risulterebbe negativamente influenzata dalle pronunce o sentenze di nullit matrimoniale, quando queste fossero ottenute con troppa facilita. Se tra i mali del divorzio vi anche quello di rendere meno seria ed impegnativa la celebrazione dei matrimonio, fino al punto che questa oggi ha perduto presso non pochi giovani la dovuta considerazione, c' da temere che nella stessa prospettiva esistenziale e psicolgica indirizzerebbero anche le sentenze di dichiarazione di nullit matrimoniale, se si moltiplicassero come pronunce facili ed affrettate. Ond' che il giudice ecclesiastico ammoniva gi il mio venerato Predecessore Pio XII non deve mostrarsi facile a dichiarare la nullit dei matrimonio, ma ha piuttosto da adoperarsi innanzi tutto a far si che si convalidi ci che invlidamente stato contratto, massime allorch le circostanze del caso particolarmente lo consigliano . E a
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spiegazione di quest'ammonimento aveva premesso : Quanto alle dichiarazioni di nullit dei matrimoni, nessuno ignora essere la Chiesa guardinga e aliena dal favorirle. Se infatti la tranquillitas la stabilit e la sicurezza delPumano commercio in genere esigono che i contratti non siano con leggerezza proclamati nulli, ci vale ancor pi per un contratto di tanto momento, quai il matrimonio, la cui fermezza e stabilit sono richieste dal bene comune delia societ umana e dal bene privato dei coniugi e delia prole, e la cui dignit di Sacramento vieta che ci che sacro e sacramentale vada di leggieri esposto al pericolo di profanazione )). A scongiurare questo pericolo, sta contribuendo lodevolmente il Supremo Tribunale delia Segnatura Apostolica con la sua saggia e prudente opera di vigilanza. Altrettanto valida mi risulta 1'azione giudiziaria dei Tribunale delia Sacra Romana Rota. Alia vigilanza dei primo ed alia sana giurisprudenza dei secondo deve corrispondere Popera ugualmente saggia e responsabile dei tribunali inferiori.
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5. Alia necessaria tutela delia famiglia contribuiscono in misura non piccola Pattenzione e la pronta disponibilit dei tribunali diocesani e regionali a seguir le direttive delia Santa Sede, la costante giurisprudenza rotale e Papplicazione fedele delle norme, sia sostanziali sia processuali gi codifcate, senza ricorrere a presunte o probabili innovazioni, ad interpretazioni che non hanno oggettivo riscontro nella norma canonica e che non sono suffragate da alcuna qualificata giurisprudenza. infatti temeraria ogni innovatione di diritto, sia sostantivo sia processuale, che non trovi alcun riscontro nella giurisprudenza o prassi dei tribunali e dicasteri delia Santa Sede. Dobbiamo essere persuasi che un esame sereno, attento, meditato, completo ed esauriente delle cause matrimoniali esige la piena conformit alla retta dottrina delia Chiesa al diritto canonico ed alia sana giurisprudenza canonica, quale si andata maturando soprattutto mediante Papporto delia Sacra Romana Rota ; tutto ci va considerato, come gi diceya a voi Paolo VI di v.m., mezzo sapiente e come un binario di scorrimento, il cui asse precisamente la ricerca delia verit oggettiva ed il cui punto terminale la retta amministrazione delia giustizia. In questa ricerca, tutti i ministri dei tribunale ecclesiastico ciascuno con il dovuto rispetto al proprio ed altrui ruolo debbono avere un riguardo particolare, costante e coscienzioso, al formarsi dei libero
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Discorso alla Sacra Romana Rota, 3 ottobre 1941: AAS 33 (1941), pp. 223-224. Paolo VI, 28 gennaio 1978: AAS 70 (1978), p. 182.
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e valido consenso matrimoniale, sempre congiunto alia sollecitudine, parimente costante e coscienziosa, delia tutela dei Sacramento dei matrimonio. Al conseguimento delia conoscenza delia verit oggettiva, cio delPesistenza dei vincolo matrimoniale, validamente contratto, o delia sua inesistenza, contribuiscono e Pattenzione ai problemi delia persona e Pattenzione alle leggi che, per diritto sia naturale sia divino, o positivo delia Chiesa, sottostanno alia valida celebrazione delle nozze e al perdurare del matrimonio. La giustizia canonica, che, secondo la bella espressione di San Gregorio Magno, pi significativamente chiamiamo sacerdotale, emerge dalPinsieme di tutte le prove processuali, valutate coscienziosamente alia luce delia dottrina e dei diritto delia Chiesa, e col conforto delia giurisprudenza pi qualificata. Lo esige il bene delia famiglia, tenendo presente che ogni tutela delia famiglia legittima sempre in favore delia persona; mentre la preoccupazione unilaterale in favore delPindividuo pu risolversi a danno delia stessa persona umana, oltre a nuocere al matrimonio e alia famiglia, che sono beni e delia persona e delia societ. in questa prospettiva che vanno viste le disposizioni del vigente Codice circa il matrimonio. 6. Nel messaggio dei Sinodo alle famiglie cristiane sottolineato il grande bene che la famiglia, soprattutto cristiana, costituisce e realizza per la persona umana. La famiglia (( aiuta i suoi membri a diventare protagonisti delia storia delia salvezza e insieme segni viventi dei progetto che Dio ha sui mondo )). Anche Pattivit giudiziaria, per essere attivit delia Chiesa, deve tener presente questa realt che non soltanto naturale ma anche soprannaturale del matrimonio e delia famiglia che dal matrimonio ha origine. Natura e grazia ei rivelano, sia pure in modi e misure diversi, un progetto divino sui matrimonio e sulla famiglia, che va sempre atteso, tutelato e, secondo i compiti propri a ciascuna attivit delia Chiesa, favorito, perch il pi largamente possibile sia recepito dalla societ umana. La Chiesa pertanto, anche con il suo diritto e P esercizio delia potestas iudicialis, pu e deve salvaguardare i valori dei matrimonio e delia famiglia, per promuovere Puomo e valorizzarne la dignit. L'azione giudiziaria dei tribunali ecclesiastici matrimoniali, alia stregua di quella legislativa, dovr aiutare la persona umana nella ricerca delia verit oggettiva e quindi ad affermare questa verit, afinch
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la stessa persona possa essere in grado di conoscere, vivere e realizzare il progetto d'amore che Dio le ha assegnato. L'invito che il Vaticano II ha rivolto a tutti, particolarmente a coloro (( che hanno influenza sulla societ e le sue diverse catgorie , coinvolge responsabilmente pertanto anche i ministri dei tribunali ecclesiastici per le cause matrimoniali, perch pur essi, ben servendo la verit e bene amministrando la giustizia, collaborino <( al bene dei matrimonio e delia famiglia.
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7. Percio presento a Lei, Signor Decano, ai Prelati Uditori ed agli Officiali delia Sacra Romana Rota, i miei voti cordiali per un lavoro sereno e proficuo, svolto alia luce di queste odierne considerazioni. E, mentre sono lieto di rinnovare i sensi dei mio apprezzamento per la preziosa e indefessa attivit di codesto Tribunale, imparto di cuore a tutti Voi la particolare Benedizione Apostolica, propiziatrice delia divina assistenza sui vostro delicato ufficio e segno delia mia costante benevolenza.
III
Ad academicas Auctoritates, professores et alumnos Pontificiae Universitatis Salesianae in eiusdem Athenaei aedibus habita: discipuli ad catechesim tradendam praecipue instituantur.*
Venerati Fratelli e carissimi Figli! 1. La gioia che avete voluto manifestare nelPaccogliermi, aprendo la vostra casa e i vostri cuori, da me ricambiata con altrettanta letizia, resa pi limpida e viva dalla ricorrenza odierna delia festa dei vostro ispiratore e Padre, San Giovanni Bosco, che potremmo chiamare anche Fondatore delia Pontificia Universit Salesiana. Da lui, infatti, insigne modello di santit e di sapienza cristiana, il vostro Istituto prende singulare impulso e spirituale alimento, per la propria missione nel campo degli studi e per la sua pratica organizzazione. Il complesso di iniziative e di imprese apostoliche, germogliate dal peculiare carisma dei Santo, e chiamate Opere di Don Bosco , sono un dono dello Spirito alia Chiesa. Esse, dunque, per essere davvero fedeli a se Stesse, devono vivere ed operare con profonda coscienza ec9
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clesiale, nelPintento d'ineontrare con la Chiesa, Puomo di oggi, e specialmente la giovent di oggi, facendosi per loro via a Cristo e al Padre. 2. Animato da questa visione e sospinto da idntico amore per la Chiesa, rivolgo oggi il mio affettuoso saluto a tutti voi. Desidero salutare, innanzi tutto, il Cardinale Prefetto delia Sacra Congregazione per PEducazione Cattolica, e il suo immediato Collaborator, che stato per vari anni Eettore di questa Universit. Con pari intensit di sentimento saluto poi il Rettore Maggiore delia Societ Salesiana, il Rettore Magnifico delP Universit, Pintero Corpo Accademico, gli studenti e le studentesse. A tutti dico : abbiate coscienza viva del compito ecclesiale primario delia vostra Universit. Lo dico in particolare ai Salesiani che vi operano ed a quelli che vi compiono i loro studi, come pure a tutti gli altri studenti e collaborat o r : ecclesiastici, religiosi, religiose, laici e laiche. In tal senso, desidero attirare Pattenzione anche di quella porzione di studenti che, pur non appartenendo alia Chiesa Cattolica, trovano qui, nel nome di essa e in forza di essa, un'accogienza calorosa, una sincera e leale amicizia, uno spazio autentico ed uno strumento valido per il loro studio e per la loro preparazione alia vita. 3. Il Rettore, nel suo nobile indirizzo, ha detto che il vostro Istituto di alti studi una piccola Universit, Pultima arrivata nel coro delle Universit Ecclesiasticis Romane. Circa la vostra Universit, infatti, pi giusto parlare di cronaca, anziehe di storia, tanto giovane la sua esistenza. (( Le case di formazione , fondate da Don Bosco, diveiitarono col tempo centri internazionali. Nel 1940, tre di essi ottennero lo statuto di Facolt ecclesiasticae, rispettivamente di Teologia, Diritto Canonico e Filosofa, orgnicamente inseri te nel Pontificio Ateneo Salesiano. L'Istituto di Pedagogia, vivente fin dalPinizio, arriv anch'esso a maturit accademica ed autonomia giuridica nel 1961, corne Facolt di Scienze delPEducazione. Nel 1971, il (( Pontificium Institutum Altioris Latinitatis fu inserito nelPAteneo come Facolt di Lettere Cristiane e Classiche . Finalmente, il 24 maggio 1973, col Motu Proprio Magisterium Vitae, il Papa Paolo VI promosse PAteneo a Pontificia Universit Salesiana. Essa, perci, giovanissima e, come i giovani, aperta alia vita e proiettata nel futuro. Ogni seme, infatti, sempre piccolo, ma ricco di promesse. Ci che
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importa che esso sia vitale, e si sviluppi in una pianta dai frutti buoni ed abbondanti. Sia vostro impegno far si che divengano solide realt le moite speranze che sono adate alla vostra Istituzione. La mia odierna visita vuole essere espressione dell'afetto, dell'apprezzamento e delia sollecitudine che nutro verso la vostra Universit. Il Papa molto interessato al buon successo di questo centro di studi nella Chiesa e per la Chiesa. JSTella recente Costituzione Apostolica Sapientia Christiana inserita una disposizione che stabilise Pobbligo per le Conferenze Episcopali di (( interessarsi lacremente delia vita e dei progresso delle Universit e Facolt Ecclesiasticis, a motivo delia loro particolare importanza ecclesiale .* Il Papa avverte come suo assillante e dolce dovere visitare gli Atenei Romani. Dopo P incontro con le Pontificie Universit Gregoriana, (( Angelicum , Lateranense, Urbaniana, eccomi ora alPUniversit Salesiana per portare il mio contributo al vostro sviluppo, promuovendo la realizzazione delle direttive e degli orientamenti delia normativa ecclesiastica, ed in particolare delia menzionata Costituzione Sapientia Christiana. Vi invito quindi a meditarne, in particolare, il proemio, che delinea lo spirito informatore e basilare del Documento : Pappello cio a formulare incessantemente una sintesi vitale delle scienze e delle prassi umane con i valori religiosi, sicch tutta la cultura ne resti permeata e unificata. 4. Vorrei osservare che la vostra Universit si trova in una condizione particolarmente privilegiata di fronte a tale compito. Infatti, la caratteristica propria di essa, quella che fruisce del carisma di San Giovanni Bosco, e cio la promozione delPuomo integrale, vale a dire la formazione intellectuale, morale e sociale delia giovent, operata alla luce del Vangelo. Il vostro Santo Fondatore non ebbe timor di definire l'essenza delia sua opera con queste precise parole : <( Questa Societ era fin dalPinizio un semplice catechismo , ribadendo taie programma nel Regolamento per l'Oratorio. In conseguente armonia con questa visione, le Costituzioni dei Salesiani stabiliscono ((L'attivit evangelizzatrice e catechistica la dimensione fondamentale delia nostra missione. Come Salesiani siamo
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tutti ed in ogni occasione educatori delia fede . Don Pietro Ricaldone, poi, venerato successore di Don Bosco, nel chiedere Perezione delle Facolt delP Ateneo Salesiano, ne deline chiaramente le finalit con queste parole : preparare sempre meglio i Soci Salesiani alPalta missione di educatori secondo il Sistema Preventivo lasciatoci in eredita preziosa dal nostro Fondatore . Sempre nel quadro di tale impostazione, gli ultimi due Capitoli Generali dei Salesiani hanno emanato questa dichiarazione solenne e programmatica : I Salesiani, consacrati al servizio dei giovani, specialmente i pi poveri, per essere tra loro presenza efficace delP Amore di Dio, considerano la catechesi giovanile corne la prima attivit delPapostolato salesiano ; essa chiede perci ripensamento e riorganizzazione di tutte le opere in funzione prevalente delia formazione delPuomo alia fede . chiaro che la Pontificia Universit Salesiana, senza detrimento per il suo carattere di Istituto di Studi Superiori, chiamata a potenziare la sua funzione evangelizzatrice, in chiave specificatamente (( catechetica . Vivete dunque una tale vocazione tipicamente salesiana a favore delPuomo odierno ed in particolare delia giovent. Essa potrebbe sintetizzarsi in una frase programmatica, che pur privilegiando come naturale in una struttura universitaria la sfera delia conoscenza, sia per comprensiva delPintero progetto delia vostra Universit : (( Conoscere Dio nelPuomo e conoscere Puomo in Dio. Cid, pi in concreto, comporta di ((conoscere Cristo nelPuomo e conoscere Puomo in Cristo. 5. quindi ovvio che il vostro lavoro deve svolgersi con un orientamento sostanzialmente teocentrico e cristocentrico, per divenire poi lavoro autnticamente antropocentrico. Non si tratta di chiudersi nella cittadella dello studio, lasciando che il mondo percorra le sue strade, ma piuttosto di salire, come vigili sentinelle, sulla torre delia fede, avvalendosi di tutti gli ausilii delia scienza, per indagare, ad una luce superiore e veramente divina, sui presente cammino e sulla sorte delPuomo, per intervenire tempestivamente ed efficacemente in suo soccorso, sospingendo, per quanto possibile, tutti ad un incontro determinante con la verit che illumina e che salva Puomo e la sua storia. Come ho sopra accennato, la promozione delPuomo integrale rientra nella missione specifica delia Pontificia Universit Salesiana. In seno
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ad essa vi la Facolt di Scienze delPEducazione, la quale caratterizza notevolmente Pintero Ateneo ; Facolt che si potrebbe definire come espressione dei carisma proprio dei figli e delle figlie di Don Bosco, avendo essa il compito di approfondire quelle scienze che hanno come oggetto 1'uomo. A nessuno sfugge che oggi si sono sviluppati umanesimi chiusi in visioni puramente economiche, biologiche e psicologiche delPuomo con la conseguente insufficienza di penetrare nel mistero ultimo delPuomo stesso. Sollecitare una tale penetrazione si inserisce nella missione specifica di questa benemrita Universit. 6. Avviandomi alla conclusione delle mie parole, desidero in particolare esortarvi ad avere vivo e profondo il senso delia responsabilia ecclesiale, quale nota essenziale dei vostro compito. Tale senso di responsabilia rappresenta la nota distintiva di un Ateneo cattolico, chiamato a formare gli studenti, sacerdoti e laici, afinch essi siano qualificati maestri delPinsegnamento di Cristo, secondo il mandato : (( ndate ed ammaestrate tutte le nazioni, battezzandole ed insegnando loro ad osservare tutto ci che vi ho comandato . In pratica, un atteggiamento responsabile di fronte alia Chiesa comporta lealt verso la Sede Apostolica, verso la Sacra Gerarchia, verso il poplo di Dio, e per voi soprattutto, verso i giovani che anelano alia conoscenza certa delia Verit. Essi hanno il diritto di non essere turbati da ipotesi o da prese di posizione avventurose, che non hanno ancora la capacita di giudicare. Vdete quale immenso campo di riflessione, di donazione e di applicazione si apre davanti a tutti ed a ciascuno ! La strada ordinaria delia salvezza, infatti, costituita dalla conoscenza dei messaggio di Cristo, trasmesso integro ed operante dalla Chiesa, ed insieme dalla sua concreta realizzazione mediante Posservanza delia legge morale, naturale e rivelata. Il vostro studio universitario deve approfondire le varie scienze, e particolarmente la conoscenza delPuomo nella sua storia e nella sua psicologa; deve interpretare in modo aggiornato e sensibile le esigenze ed i problemi delia societ moderna, ma avendo in mente al di sopra di tutto che la Verit viene dalPalto, e che la scienza autentica deve essere costantemente accompagnata dalPumilt delia ragione, dal senso delPadorazione e delia preghiera, dalPascetica delia propria personale santificazione. Da un tale organico e lineare atteggiamento, deriva la ncessita per
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nn Istituto ecclesiastico di Studi Superiori di riferirsi alia conoscenza dei dato rivelato corne a quadro d'insieme, organizzatore e critico ad un tempo. Solo alFinterno di esso si dovr condurre Pattivit di ricerca e di docenza in modo che il necessario dialogo tra le varie discipline e le varie strutture universitarii giovi ad illuminare correttamente i contenuti delia fede con gli apporti delle scienze umanistiche e delle scienze delPuomo, dando contemporneamente a queste la possibilit di esercitare una attenzione costante, approfondita e non casuale agli interrogativi ed agli apporti delle scienze teologiche. A questo proposito, il Concilio Vaticano II afferma : Coloro che si applicano alle scienze teologiche nei Seminari e nelle Universit, si studino di collaborare con gli uomini che eccellono nelle altre scienze, mettendo in comune le loro forze e i loro punti di vista. La ricerca teolgica, mentre persegue la conoscenza profonda delia verit rivelata, non trascuri il contatto con il proprio tempo per poter aiutare gli uomini competenti nelle varie branche del sapere a una pi piena conoscenza delia fede. Alla luce delPideale di Verit e di Amore, che animo Don Bosco, si potra continuare il dialogo col mondo moderno, il dialogo con ogni persona, un dialogo costruttivo, elevante e trasformante, che testimoni la certezza delia fede e che sia ansioso di portar tutti al Cristo Redentore delPuomo .
6
7. Lascio, carissimi figli e figlie, alia vostra riflessione questi pensieri. Li aido prima di tutto alie Autorit Accademiche ed al Corpo Docente, ma Ii aido anche a tutti voi, studenti e studentesse, perch nella Comunit Universitaria soltanto il concorso di tutte le componenti ad un medesimo fine e con Pidentico spirito pu realmente costruire qualcosa di valido, e di stabile. Vi illumini il Padre delle misericordie per mezzo del Cristo, Figlio del suo amore, vi sostenga lo Spirito di carita, e vi sia di conforto la intercessione delia Vergine Ausiliatrice e del suo fedele servitore, San Giovanni Bosco. Vi accompagni la mia cordiale Benedizione.
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SACRA CONGREGATIO PRO DOCTRINA FIDEI
Declaratio de canonica disciplina quae sub poena excommunicationis vetat ne catholici nomen dent sectae Massonicae aliisque eiusdem generis associationibus.
S. Congregatio pro Doctrina Fidei, die 19 mensis Iulii anni 1974, ad aliquas Conferentias Episcopales epistulam, ipsis tantum directam, scripsit circa interpretationem Can. 2335 C.I.C., qui vetat sub poena excommunicationis ne catholici nomen dent sectae Massonicae aliisque eiusdem generis associationibus.
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Excellentissime Domine, complures Episcopi ab hac Sacra Congregatione quaesiv e r a t de pondere et interpretatione Canonis 2335 C. I. C. qui sub poena excommunicationis vetat catholicis nomen dare associationibus massonicis aliisve eiusdem generis. Decursu longioris examinis huius quaestionis Sancta Sedes Conferentias Episcopales quarum res particulari modo interest pluries consuluit, ut istarum associationum naturam et navitatem hodiernam necnon Episcoporum mentem melius cognosceret. Magna tamen divergentia responsionum quae rationem reddit diversarum situationum in unaquaque natione non sinit S. Sedem mutare legislationem generalem hucusque vigentem quae igitur in vigore manet usquedum nova lex canonica a competenti Pontificia Commissione Codici iuris canonici recognoscendo publici iuris fiat. In considerandis autem casibus particularibus prae oculis tenendum est legem poenalem strictae subesse interpretationi. Proinde tuto doceri et applicari potest opinio eorum auctorum qui tenent praedictum canonem 2335 respicere eos tantum catholicos qui nomen dant associationibus quae revera contra Ecclesiam machinantur. Manet tamen in quocumque casu prohibitio pro clericis, religiosis necnon membris Institutorum saecularium nomen dandi quibuscumque associationibus massonicis. Quae dum tecum communico, sensus profundae aestimationis meae Tibi pando atque remaneo Tibi addictissimus in Domino
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Quoniam praedicta epistula, publici iuris facta, locum dedit falsis et captiosis interpretationibus, haec Congregatio, sine praeiudicio quoad futuram revisionem eiusdem C.I.C., confirmat et declarat quae sequuntur : 1) quod attinet ad quaestionem de qua agitur, nullo modo mutata est disciplina canonica, quae proinde totam vim suam retinet ; 2) consequenter neque excommunicatio neque ceterae praevisae poenae abrogatae sunt; 3) quae in memorata epistula spectant ad interpretationem canonis, de quo agitur, accipienda sunt, sicut in propositis erat S. Congregationis, solummodo tamquam appellatio ad principia generalia de interpretatione legum poenalium pro solutione casuum singularum personarum, qui subici possunt iudicio Ordinarii loci. Mens autem S. Congregationis non erat, ut demandaretur Conferentiis Episcopalibus facultas publice proferendi iudicium indolis generalis circa naturam associationum massonicarum quod secumferat derogationes normis praedictis. Romae, ex aedibus S. Congregationis pro Doctrina Fidei, die 17 Februarii 1 9 8 1 .
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 11 Februarii 1981. Cathedrali Ecclesiae Guaruliensi, noviter erectae, R. D. Ioannem Bergese, e clero Rivi Nigri. Cathedrali Ecclesiae Sancti Ioseph in Brasilia, noviter erectae, R. P. Eusebium Ansgarium Scheid, sodalem Congregationis Sacerdotum a Corde Iesu, Consiliarium Provinciae eiusdem Congregationis in Brasilia. die 16 Februarii. Cathedrali Ecclesiae Viridariensi, noviter erectae, Exc.mum P. D. Onuphrium Candidum Rosa, hactenus Episcopum Corumbensem. die 21 Februarii. Cathedrali Ecclesiae Uxentinae-S. Mariae Leucadensi Exc.mum P. D. Marium Miglietta, hactenus Archiepiscopum Compsanum, Episcopum S. Angeli de Lombardis et Bisaciensem atque Nuscanum. Archiepiscopali Ecclesiae Compsanae et Cathedralibus Ecclesiis S. Angeli de Lombardis et Bisaciensi atque Nuscanae R. D. Antonium Nuzzi, ex archidioecesi Boianensi-Campobassensi. die 25 Februarii. Cathedrali Ecclesiae Sanctae Annae Exc.mum P. D. Marcum Renatum Revelo Contreras, hactenus Episcopum titularem Germanicianensem et Auxiliarem archidioecesis S. Salvatoris in America. Cathedrali Ecclesiae Saliensi, R. D. Iosephum Ericum D'Arcy, e clero archidioecesis Melburnensis.
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SACRA CONGREGATIO PRO ECCLESIIS ORIENTALIBUS

PROVISIO ECCLESIARUM Sanctissimus Dominus Noster Ioannes Paulus divina Providentia Pp. II, successivis decretis S. Congregationis pro Ecclesiis Orientalibus singulas, quae sequuntur Ecclesias de novo Pastore dignatus est providere. Nimirum praefecit : die 13 Octobris 1980. Eparchiae SS. Cyrilli et Methodii, ritus byzantini Slovacorum, R. P. Michaelem Rusnak, e Congregatione Sanctissimi Redemptoris, ipsum transferens ab Ecclesia titulari Tzernicensi. Titulari archiepiscopali Ecclesiae Caesariensi in Cappadocia Graecorum Melkitarum R. P. Michaelem Hakim, ex Ordine Basiliano Ss.mi Salvatoris, illum transferens ab Ecclesia archieparchiali Sidoniensi Graecorum Melkitarum, ipsum simul deputans Exarchum Apostolicum pro fidelibus Graecis Melkitis catholicis in Canadia commorantibus. Titulari episcopali Ecclesiae Callinicensi Maronitarum R. D. Ioannem Chedid, e clero dioecesis S. Maronis Brooklyniensis, quem deputavit Auxiliarem Exc.mi P. D. Francisci Zayek, Episcopi praefatae dioeceseos. die 6 Novembris. Titulari episcopali Ecclesiae Barcusenae R. D. Laurentium Thottam, e clero Eparchiae Metropolitanae Trivandrensis Malankarensium, quem deputavit Auxiliarem Exc.mi P. D. Gregorii Thangalathil, Archiepiscopi Trivandrensis Syrorum Malankarensium. die 22 Decembris. Eparchiae Metropolitanae Philadelphiensi Ucrainorum R. D. Stephanum Sulyk, e clero eiusdem Eparchiae. Eparchiae S. Nicolai Chicagiensi Ucrainorum R. P. Innocentium Hilarionem Lotocky, ex Ordine Basiliano Sancti Iosaphat. die 29 Ianuarii 1981. Titulari episcopali Ecclesiae Barcaeae R. D. Zachariam Iohannes, e clero eparchiali Asmarensi, quem deputavit Auxiliarem Exc.mi P. D. Abraham Franois, Episcopi Eparchiae Asmaren sis. die 6 Februarii. Eparchiali Ecclesiae Palaiensi R. P. D. Iosephum Pallikaparampil, illum transferens ab Ecclesia titulari Abidena.
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AIMERENSIS ET IAIPURENSIS-INDORENSS DECRETUM
De mutatione finium dioecesium
Cum ad bonum animarum provehendum expostulatum sit ut districtus civilis, vulgo Mandsaur , in statu civili, vulgo Madhya Pradesh , in India, usque adhuc ad Dioecesim Aimerensem et Iaipurensem pertinens, a memorata dioecesi abstrahatur et Dioecesi Indorensi uniatur, Sacrum Consilium Christiano Nomini propagando, auditis eorum, quorum interest, votis, putans huiusmodi immutationem in bonum animarum cessuram esse, vigore specialium facultatum sibi a SS.mo Domino Nostro Ioanne Paulo Divina Providentia Papa II tributarum, oblatis precibus obsecundare censuit. Qua de re haec Sacra Congregatio statuit ut territorium supra memoratum a Dioecesi Aimerensi et Iaipurensi separetur atque Dioecesi Indorensi adscribatur, praesensque ad rem Decretum confici et expediri iussit. Datum Romae, ex Aedibus Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, die 11 mensis Martii a. D. 1981. AGNELLUS Card. Rossi, Praefectus L. S. D. S. Lourdusamy, a Secretis
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Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza Umciale per la presentazione delle Lettere Credenziali: Sabato, 7 Marzo 1 9 8 1 , S. E. il Signor K I M JOA Soo, Ambasciatore delia Repubblica di Corea presso la Santa Sede. Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza: Venerdi 2 0 Marzo 1 9 8 1 , S. E . il Signor WILLIAM A. WILSON, Inviato Personale del Presidente degli Stati Uniti d'America presso la Santa Sede. Giovedi, 19 Marzo 1981, il Santo Padre si recato in Apostolico pellegrinaggio a Terni, in Italia. Sabato, 21 Marzo 1981, alia presenza del Santo Padre, si riunito il Consiglio delia Segreteria Generale del Sinodo dei Vescovi. Lunedi, 30 Marzo 1981, nel Palazzo Apostolico Vaticano, alla presenza del Santo Padre, si riunita la Sacra Congregazione per le Canse dei Santi.
SEGRETERIA DI STATO
NOMINE Con Brevi Apostolici il Santo Padre Giovanni Paolo II ha nominato : 7 marzo 1981. S. E. Mons. Edoardo Rovida, Arcivescovo tit. di Taormina e Nunzio Apostolico, Osservatore Permanente presso l'fficio delle Nazioni Unite ed Istituti Specializzati a Ginevra.
S. E. Mons. Francesco Colasuonno, Arcivescovo tit. di Tronto e Delegato Apostolico in Mozambico,

Pro-Nunzio Apostolico in Zimbabwe.
S. E. Mons. Francesco De Nittis, Arcivescovo tit. di

Tunes, Pro-Nunzio Apostolico in Papua Nuova Guinea e Delegato Apostolico nelle Isole Salomone.
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Con biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato : 6 febbraio 1981. Gli E.mi Signori Cardinali, Paolo Bertoli, William W. Baum, Agostino Casaroli, Franciszek Macharski, Membri del Secretariatu per i non Gredenti.
4 G 11
marzo
Mons. Bruno Prevot, Officiale del Tribunale regionale

del Lazio.
S. E. Mons. Alojzij Sustar, Arcivescovo di Ljubljana,

Membro delia Pontificia Gomunicazioni Sociali. Commissione per le
Il Sac. Javier Echeverra Rodrguez, Consultore delia

Sacra Congregazione per le Cause dei Santi.
S. E. Mons. Jerzy Ablewicz, Vescovo di Tarnw, Membro delia Sacra Congregazione per le Cause dei Santi.
Mons. Charles Moeller, Consultore dei Segretariato per

V Unione dei Cristiani. Protonotario Apostolico soprannumerario :
1 dicembre 1980. Mons. Felix Belckx (Nice).

Prelati d'Onore di Sua Santit:
1.1 novembre 1980 Mons. Thomas J. O'Brien (Phoenix). 10 dicembre Mons. Carlos Esteban Gardella (Buenos Aires). Mons. Luis Angel Fabris (Zarate-Campana). Mons. Denis Ghiraldi (Nice). 18 Mons. Antonio Dehman (Tripoli del Libano). Mons. Vincenzo Pediconi (Roma). Mons. Alighiero Taddei (Firenze). Mons. Karel Kasteel (Utrecht). Mons. Luigi Ghidoni (Piacenza). 30 gennaio 1981. Mons. Jean Couette (Autun).
Cappellani di Sua Santit.
9 ottobre 1980. Il sac. Balthasar K. Soko (Songea). Il sac. Luke Hunt (Pensacola-Tallahassee). 22 Il sac. William A. Kerr (Pensacola-Tallahassee). Il sac. George E. Sindik (Pensacola-Tallahassee). 18 dicembre Il sac. Elias Assaf (Tripoli del Libano). Il sac. Barnaba Nguyen-Van-Phuong (Vinh-Long). Il sac. Adanuty Anthony Kwami (Keta-Ho).
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Curiae
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19 gennaio 1981. Il sac. Vincenzo Matrunola (Montecassino). 30 Il sac. Bruno Scarpini (Arezzo). 20 febbraio Il sac. Raffaele Mastria (Nard). ONORIFICENZE Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conf erito :
La Gran G roce delV Ordine Piano:
4 febbraio 1981. A S. E. Alvaro Aguilar Peralta (Gosta Rica).

La Gommenda con Placea delV Ordine di san Gregorio Magno, classe civile.
18 dicembre 1980. Al sig. Lars Roar Langslet (Oslo). 10 gennaio 1981. Al sig. Michel Reuillard (Francia). 30 Al sig. Ku Fuchang (Cia).
La Gommenda delV Ordine di san Gregorio Magno, classe civile.
6 novembre 1980. dicembre 18 23 10 gennaio 1981.

Il Cavalierato
Al Al Al Al Al Al Al Al Al Al Al
sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
Charles Barange (Angers). Henri Enguehard (Angers). Fernand Esseul (Angers). talo Santini (Roma). Jess Garca Arenas (Caracas). Antonio Jos Sucre Mendoza (Caracas). 0rnulf Ranheimsalter (Oslo). George Dodson (Anvers). Willy Van de Calseyde (Anvers). Jos Van Roy (Anvers). Ugo Nigro (Italia).
Gregorio Magno, classe civile:
delV Ordine di san
29 6 17 22 24
ottobre 1980. Al sig. Jesse F. Warren (Pensacola-Tallahassee). dicembre Al sig. Alvaro Paez Pumar (Caracas). Al sig. Andr d'Huart (Marsiglia). gennaio 1981. Al sig. Giovanni Moreschi (Roma). febbraio Al sig. Salvatore Miggiano (Otranto).
La Gommenda delV Ordine di san Silvestro Papa:
10 ottobre 1979. Al sig. Victor Michel (Namur). 6 dicembre 1980. Al sig. Alejandro Alfonso Larran (Caracas). Al sig. Joseph Basile (Malines-Bruxelles).
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12 dicembre 1980. Al 23 Al 10 gennaio 1981. Al Al

Il
sig. sig. sig. sig.
Callisto Tanzi (Parma). Jan Huybrechts (Anvers). Andrea Pancisi (Bertinoro-Forl). Tonino Casadei (Bertinoro-Forl).
dell'Ordine di san Silvestre* Pana.
Cavalierato
10 dicembre 1980. Al sig. Cesar F. Villafuerte (Manila). 12 AI sig. Arnold Delsemme (Lige). 23 AI sig. Guido Persoons (Anvers). AI sig. Aristodemo Quaranta (Taranto), 19 gennaio 1981. AI sig. Pietro Benier (Udine). 22 AI sig. Amedeo Galloppa (Roma), 9 febbraio AI sig. Mario Vinzani (Roma).
NECROLOGIO 20 febbraio 1981. Mons. Athanasius Toutoungi, Arcivescovo tit. di Tarso per i Greci Melchiti. 27 Mons. Urban Charles Joseph Murphy, C. P., Vescovo di Gaborone (Sud Africa). 1 marzo Mons. Tulio Botero Salazar, C. M., Arcivescovo gi di Medellin (Colombia). 7 Mons. Peter Birch, Vescovo di Ossory (Irlanda). Mons. Johannes Pohlschneider, Vescovo gi di Aachen
(Rep. Fed. di Germania).
8 9 17 22
Mons. Miguel Garca Franco, Vescovo di Mazatln (Messico). Mons. Norberto Forero y Garca, Vescovo gi di Santa Marta (Colombia). Mons. Antonio Santin, Arcivescovo, Vescovo gi di Trieste (Italia). Mons. Constantino Gmez Villa, O.F.M. Cap., Vescovo tit. di Cucuso.
An. et vol. LXXIII
2 Maii 1981
N. 4

COMMENTARIUM
Directio:
OFFICIALE
Palazzo Apostolico - Citt del Vaticano Administratio: Librera Editrice Vaticana

CONSTITUTIONES
I
SANCTI IOSEPH IN CALIFORNIA
Quadam plaga ab archidioecesi Sancti Francisci in California detracta nova conditur dioecesis nomine Sancti Ioseph in California.
APOSTOLICAE
IOANNES
PAULUS
EPISCOPUS
Quoniam Episcopi dioecesani ita Ecclesiam suam regere debent, ut bonum dominici gregis semper sit suprema ratio (Chr. Dom., 25), idcirco, (( ad dioecesium circumscriptiones quod attinet, decernit Sacrosancta Synodus ut, quatenus animarum bonum id exigat, quamprimum ad congruam recognitionem prudenter deveniatur, eas dividendo vel dismembrando... (Ibid., 22). Hac de causa Archiepiscopus Sancti Francisci in California, quo facilius posthac efficaciusque provideretur fidelibus illic degentibus ac variarum potiorumque pastoralium curarum indigentibus, nuper non dubitavit, consulta Conferentia Episcopali Civitatum Foederatarum Americae Septentrionalis, expetere ab hac Apostolica Sede ut, quadam detracta portione Ecclesiae suae, nova illic conderetur dioecesis. Nos igitur, cum constet eidem rei assentiri Venerabilem Fratrem Ioannem Jadot, Archiepiscopum titulo Zuritanum et in Foederatis Americae Septentrionalis Civitatibus olim Delegatum Apostolicum, idemque consilium probari Venerabilibus Fratribus No17 - A. A. S.
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stris S.R.E. Cardinalibus negotiis Sacrae Congregationis pro Episcopis praepositis, necnon commune optatum in votis esse eorum quorum interest vel interesse censetur, at praesertim cum nihil Nobis sit antiquius quam Christifidelibus consulere, de plenitudine potestatis Nostrae Apostolicae hisce Litteris ea decernimus atque iubemus quae sequuntur. Ab archidioecesi Sancti Francisci in California distrahimus regionem, quae appellatur a Sancta Clara, ex eaque novam dioecesim Sancti Ioseph in California appellandam condimus, cuius fines omnino iis cohaerebunt, quibus praestituta lege civili circumscribitur memorata plaga, statuentes in urbe Sancti Ioseph, vulgo San Jos , novae dioecesis sedem, dum templum ibi in honorem Sancti Patricii exstans evehimus ad cathedralis templi dignitatem ,ita ut insignibus fruatur ac privilegiis ceterorum cathedralium templorum propriis. Episcopo autem pro tempore dioecesis nunc constitutae tum iura et honores tribuimus tum officia et onera imponimus, quibus ceteri augentur et ligantur Episcopi eodem munere fungentes. Ipsum vero Episcopum novae dioecesis, quae quidem archidioecesi Sancti Francisci suffraganea erit, metropolitico subiicimus iuri Archiepiscopi pro tempore Sancti Francisci. Concedimus ut in hac nova Sancti Ioseph dioecesi, donec Capitulum cathedrale constituatur, dioecesani interea Consultores ad statutas normas eligantur. Iubemus ut novae dioecesis mensa episcopalis constet emolumentis Curiae et stipibus fidelium atque iusta portione sibi obventura e divisione bonorum archidioecesis Sancti Francisci iuxta can. 1500 C.I.C. sedulo facienda .De iis, quae ad sacerdotalem tironum educationem et institutionem attinent, tum sacri canones serventur iuris communis tum normae Decreti Concilii Vaticani II Optatam totius tum etiam peculiares normae a Sacra Congregatione pro Institutione Catholica editae. Lege etiam sancimus ut ibi, constitutione dioecesis Sancti Ioseph ad effectum deducta, sacerdotes censeantur Ecclesiae adscripti in qua ecclesiasticum habent officium vel beneficium ; ceteri clerici necnon Seminarii alumni ei addicantur dioecesi, intra cuius fines legitimum habent domicilium. Praecipimus ut actorum documenta, quae aut ad novam Ecclesiam eiusve clerum aut ad fideles aut etiam ad bona temporalia pertinent, a Curia archidioecesis Sancti Francisci ad curiam dioecesis Sancti Ioseph transmittantur, ut in condendo ibi tabulario serventur. Quae hic statuta decrevimus, ea exsequatur Venerabilis Frater Pius Laghi, Archiepiscopus titulo Maurianensis et in Foederatis Americae
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Septentrionalis Civitatibus Delegatus Apostolicus, quem Nos deputamus debitisque instruimus facultatibus una cum libertate talis officii subdelegandi viro in ecclesiastica dignitate constituto, salvo utcumque officio curandi ut, exaratis actorum documentis, certa et vera singulorum exempla, sueto more subscripta et impresso sigillo obsignata, Sacrae Congregationi pro Episcopis mittantur. Has Apostolicas Litteras sub plumbo expeditas volumus nunc et in posterum ratas esse, contrariis quibuslibet non obstantibus. Datum Romae, apud S. Petrum, die septimo et vicesimo mensis Ianuarii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.
SB SEBASTIANUS Card. BAGGIO


II
S. IOSEPH IN BRASILIA
Detractis nonnullis territoriis ab Ecclesiis Taubatensi et Crucismogiensi, nova dioecesis conditur nomine S. Ioseph in Brasilia.
IOANNES
PAULUS
EPISCOPUS
Qui in Beati Petri similitudinem universum Christi gregem pascendum suscepimus, videlicet homines ad aeterna destinatos, nihil sane curarum omittimus nullique aut labori aut sollicitudini parcimus, ut munus Nostrum hoc pie sancteque tueamur. Resonant enim in animo Nostro verba illa divini Redemptoris Petro facta ad mare Tiberiadis: ((Diligis me plus his? ... Pasce agnos meos... pasce oves meas
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(Io. 21, 15-17). Amamus, ergo pascimus. Cum ergo Venerabiles Fratres Iosephus Antonius do Couto, Episcopus Taubatensis, atque Aemilius Pignoli, Episcopus Crucismogiensis, audita Conferentia Episcoporum Brasiliensi, id petierint ut divisis suis Ecclesiis nova exinde conderetur, Nos, consilio ante audito Venerabilis Fratris Carmeli Boceo, Archiepiscopi titulo Iustinianopolitani in Galatia atque in Brasilia Apostolici Nuntii, similiter Venerabilium Fratrum Nostrorum S.R.E. Cardinalium Sacrae Congregationi pro Episcopis praepositorum, apostolica Nostra potestate haec decernimus. A dioecesi Taubatensi municipia detrahimus, quae vulgari sermone cognominant : Sao Jos dos Campos, Jacare, Paraibuna, Santa Branca, Monteiro Lobato ; a dicesi vero Crucismogiensi municipium Igarat; atque his terris, prout lege civili terminantur, novam dioecesim condimus Sancti Ioseph in Brasilia appellandam, cuius sedem collocari ab Episcopo in urbe S. Jos dos Campos statuimus, cathedram vero in templo Sancti Dimae poni, in eadem urbe exstanti, cui debita iura fiunt atque honores proprii cathedralium sacrarum aedium. Condita dioecesis suffraganea erit metropolitanae Sedi Apparitiopolitanae ; item Episcopus Archiepiscopo. Praeterea volumus ut in ea Canonicorum Collegium constituatur, iuxta morem in regione vigentem atque normas suo tempore edendas ; interim tamen Canonicorum loco Consultores dioecesani eligantur, qui Episcopo assint. Mensam episcopalem constituent sive Curiae emolumenta, sive fidelium collationes, sive pars bonorum quae novae dioecesi obvenient, ad normam canonis 1500 C.I.C. Circa Seminarii erectionem clericorumque formationem, serventur praescripta iuris communis, ratione tamen habita Decreti Concilii Vaticani II Optatam totius , atque regularum a Sacra Congregatione pro Institutione catholica latarum. Suo vero tempore qui ex alumnis meliores fuerint Romam mittantur in Pontificium Collegium Pium Brasilianum; item quibus fuerint studia explenda sacerdotibus. Condita autem dioecesi, sacerdotes ei Sedi adscripti sint, in qua vel beneficium vel officium habeant ; ceteri vero clerici atque Seminarii tirones ei, in qua legitime degant. Praetera documenta et acta quae novam dioecesim respiciant, ad eius Curiam mittantur, atque in archivo rerum religiosarum serventur. Ceterum Venerabilis Frater Carmelus Rocco has Litteras Nostras ad effectum deducat, vel quem ipse legaverit, factis nempe ad id necessariis facultatibus, modo virum in ecclesiastica dignitate constitutum. Re autem acta, documenta exarentur atque sinceris exemplis ad Sacram
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Congregationem pro Episcopis cito mittantur. Has vero Litteras volumus nunc et in posterum ratas esse, contrariis nihil obstantibus. Datum Romae, apud S. Petrum, die tricsima mensis Ianuarii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.
AUGUSTINUS Card., CASAROLI
83 SEBASTIANUS Card. BAGGIO

Marcellus Rossetti, Proton. Apost. Liborius

Loco Plumbi In Secret. Status tab., n. 61325.
Scaccia,
Proton.
Apost.
I Venerabilibus Dei Servi Iosepho de Anchieta, Petro a S. Iosepho Betancur, Mariae ab Incarnatione, Francisco de Montmorency-Laval, Catharinae Tekakwitha, Beatorum honores decernuntur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Adoranda Christi verba : (( Euntes in mundum universum, praedicate Evangelium omni creaturae (Maro. 16, 15), id luculenter produnt praedicationem Evangelii non esse solum unum de muneribus Ecclesiae praecipuis, sed ad eius essentiam pertinere ; ut ne concipi quidem possit Ecclesia, quae ab incepto propagandae religionis abstineat. Nimirum illatum populis verbum Dei, primum eo tendit, ut fidem adstruat in pectoribus, excitatam alat ad salutem. Verbum illud tamen tam dives est donorum, ut semper terrestrem etiam hominis condicionem honestiorem faciat. Amplissima enim humanae dignitatis opinio, qua creditur homo Dei Filius hominumque omnium frater, et consectaria quae ex ea notione manant, ut est obsequium erga personam humanam, ius cuiusque ad libertatem, ad opus cotidianum, et similia, quae semper Ecclesia insaevit animis, praecepit, tuita est, ac quasi tributum insigne hominum Societati dono dedit, non possunt in bonum illorum non redundare. Ceterum vita, praedicatio, labores eorum quos Beatorum titulo hodie decoravimus, hoc omnino confirmant : Eccle-
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siam, cum hominem adit per praedicationem Evangelii, totum hominem afficere, cuius integram salutem operari, praesentis videlicet ac futurae vitae. Horum autem Venerabilium Dei Servorum persequi casus, etsi breviter, gaudium erit ac certa possessio. Nam non solum meditata illorum vita ad praestantiorem virtutem movebit, sed etiam tali hominum nos devinciet amore, ut facile eorum necessitates subeamus, scilicet Dei creaturarum, et fratrum in fide, et una nobiscum ad aeterna viatorum. Primus autem huius gloriosae cohortis athleta est Venerabilis Dei famulus Iosephus de Anchieta, die undevicesima mensis Martii, anno MDXXXiv natus in urbe S. Christophoro de Laguna, in Insulis Canariis. Qui admodum iuvenis, virginitatem suam voto Deo dedicavit, atque totum se tradidit Virgini Mariae tenerrimo affectu, quam serius etiam Latine condito poemate celebravit. Anno vero MDLI Societatem Iesu ingressus est; atque duos post annos Brasiliam petiit sacris missionibus addictus. Ibi autem et sacerdotio initiatus est, anno MDLXVI, et nonnullas religiosas domus sancte rexit, donec Moderator Provincialis universae missionis Brasilianae suae Societatis factus est. Meritorum plenus diem supremum Reritibae obiit, in Brasilia, anno MDXCVII ; quam urbem hodie in eius honorem Anchieta cognominant. Opus autem eius in universum considerantibus, manifesto patet illum summo studio Christum praedicasse tum vivo verbo, tum exemplo virtutis. Sane praeterquam quod de aeterna hominum salute, de humana Indigenarum dignitate provehenda maximam curam adhibuit, in quos potissimum operam contulisset. Horum vitae, linguae, institutorum studiosus acerrimus, id annisus est, ut Evangelium in indigetem oleastrum insereret. Grammaticam etiam illius linguae scripsit, item et catechismum in christianorum usum. Ceterum, tanta eius fama, ut Apostolus Brasiliae diceretur, eiusque memoria tot per saecula in benedictione fuerit. Secundus in hoc Venerabilium grege est Petrus a S. Iosepho Betancur, qui est in has luminis oras exortus die primo et vicesimo mensis Martii, anno MDCXXVI, in urbe Vilaflor de Tenerife, item in Insulis Canariis. Eum parentes, pastores quidem et agricultores, sed divites fidei, pie sancteque educarunt. Quo. opulentus patrimonio, viginti tres annos natus, Guatimalam petiit Christum nuntiaturus : ubi et graviter aegrotavit, et quasi per prodigium convaluit. Interim autem miseriam pauperum penitus cognovit, eorumque condicioni mederi studuit. Divino vero motus instinctu, voluit paupertatem beati Francisci Asisinatis imitari, atque proximo servir. Idcirco Tertiarius (ut dicebant) Franciscalis factus est, coenobium S. Francisci ingressus, quod
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erat in Antiqua Guatimala situm; atque ibi quod optaverat expertus est vir ille beatus : nam et vixit rerum omnium egenus, et proximi necessitatibus omni ope consuluit : qui et collectos pueros docuit, et pauperes aegrotantesque invisit, et scholam, oratorium, valetudinarium struxit, et domicilium sacerdotibus peregrinis excipiendis, et hospitium iuvenibus adiuvandis qui Studiorum Universitatem frequentabant, aperuit. Hac in re eo processit, ut valetudinarium pro convalescentibus incoharet, rem, ut iis temporibus, omnino inauditam. Id autem summopere curavit ut Christi doctrina animos imbueret, atque eo genere atque ratione, quae vias nostras anteveniret. Condidit praeterea duas Sodalitates Religiosorum, virorum unam, alteram mulierum, quas Bethlehemitarum cognominant, sub protectione dulcissimi Pueri Iesu, eo nempe consilio, ut sua ipsius vestigia sequentes inceptum a se opus illi perpetuarent. Vita excessit annum unum et quadragesimum agens, die quinto et vicesimo mensis Aprilis, anno MDCLXVII ; cui praeclarum cognomen inditum est: ((Mater Guatimalae. Tertia est nobis Venerabilis Dei famula Maria ab Incarnatione sermone commemoranda. Cuius sane prorsus singulare fuit, quod per omnem vitam contemplationem cum actione coniunxerit. Admirabilis haec mulier est in lucem suscepta Caesaroduni, in Gallia, die duo de tricesimo mensis Octobris, anno MDXCix, a parentibus industriae deditis ; atque ad Dei praecepta educata est . Iuxta morem, tam mature nupsit, ut duodevicesimum annum agens iam mater esset. Sed heu ! vicesimo aetatis anno, est viri morte viduata. Atque ex eo id unum cordi habuit, ut domum bene regeret ac filiolum pie informaret. Sed urgebat Deus ancillam suam ut vitam religiosam caperet; qua re, filio, vix atque adolevit, amicis optimis tradito, ad Ursulinarum familiam Turonensem tamquam in portum se recepit, ut puella optaverat. Votis autem anno MDCXXXIII nuncupatis, anno MDCXXXIX Canadensem terram petiit, in mulieribus Gallia, quotquot ad evangelizandum patria cesserunt, omnium prima. In urbe vero Qubec sede collocata, atque coenobio Ursulinarum condito, ibi fere semper degit. Singularis sane domus : in qua et orabat assidue, et meditabatur attente divinas veritates, et virtutes colebat more Sanctorum ; in qua praeterea Missionarii consilia salutis, Indigenae doctrinam vitae, honestam disciplinam, atque interdum necessaria alimenta hauriebant! Ceterum, ut erat culta, tum lxica scripsit, tum catechismos linguis illorum populorum; atque SS. Trinitatis afflatu multa composuit, quorum haec sunt praecipua : Epistulae, Relationes spiritales, Brevis expositio Cantici canticorum, Schola sancta. Quorum scriptorum tanta est
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altitudo doctrinae et ardor pietatis, ut altera Teresia Abulensis habita sit. Tandem die tricsima mensis Aprilis, anno MDCLXXII, morte lumina clausit in Domino, cognomen adepta (( Matris Canadensis Ecclesiae catholicae . Est in hoc Beatorum agmine etiam Venerabilis Franciscus de Montmorency-Laval, natus in ea Galliae urbe, quam ibi loci cognominant Montigny-sur-Avre, die tricesimo mensis Aprilis, anno MDCXXIII. Res Graecas et Romanas apud Sodales Societatis Iesu didicit in urbe La Flche, sacram vero Theologiam Lutetiae Parisiorum. Sacerdotio auctus anno MDCXLVII, anno MDCLVIII creatus est primus Vicarius Apostolicus Canadensis, in eamque orbis plagam se contulit. Cum vero anno MDCLXXIV Sedes episcopalis Quebecensis condita esset, Franciscus factus est primus illius Episcopus, dioecesis nempe tunc temporis ad Sinum usque Mexicanum se protendentis. In eo autem munere seriem inmensam laborum summa ille patientia ac tolerantia subiit fortiterque sustinuit. Providus futuri, Seminarium Quebecense condidit, quod nunc Studiorum Universitatem a Laval appellant : opus sane egregium atque omnium sacerdotum fere domicilium; ex quo non modo Missionarii scribebantur, quasi Christi milites, sed illuc, ut in communem domum, coibant quotquot pietatem, scientiam, virtutem sitiebant. Cor autem illius pulsans fuisse Franciscum docet historia. Ad quem quod attinet, tenendum ita eum de Christo praedicasse, ut Indigenarum vitam, cultum, instituta propria summopere tueretur, maxime ab Europaeorum insidiis. Fuit itaque ille in Canadia qui S. Augustinus fuerat in Britannia, S. Bonifatius in Germania, Cyrillus ac Methodius in populis Slavicis. Tandem abdicata dioecesi tardae aetatis annos in Seminario degit quod ipse condiderat, omnibus exemplo atque consilio perutilis. Ibi autem mortale suum curriculum confecit anno MDCCVIII, ut annis, sic etiam meritis dives. Superest una Catharina Tekakwitha iis annumeranda quos hodie beatos ediximus. Haec autem Indis orta parentibus, ethnico altero, altera catholica imbuta fide, hanc vitam ingressa est anno MDCLVI, in Statu, ut dicunt, Neo-Eboracensi, ad urbem Auriesville. Patreque matreque vero una cum eius fratre mature amissis, Catharina, et ipsa pstula deformata maligna, patrui tecto accepta est, qui tribus, cui nomen Mohawks, princeps erat. Christiana ergo religione erudita, anno MDCLXXVI a Iacobo de Lamberville, Sodali Societatis Iesu, baptizata est, omniumque virtutum exemplar evasit, maxime castitatis. Sed ob hoc ipsum, quasi iniquum esset, in summum discrimen venit etiam a suis. Qua re, consilium Sodalium Societatis Iesu secuta, Indos petiit missionis a S. Francisco Xaverio, qui Pratum S. Magdalenae incolebant
Il
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(hodie dicunt Montral), ubi tranquille degit. Sed heu! brevi hinc ad sempiternam lucem excessit, die decimo septimo mensis Aprilis, anno MDCLXXX, viginti quattuor annos nata, primus Indorum flos; ab omnibusque est sancta vocata. Horum autem Dei Servorum fama, quae viventium late manaverat, mortuorum etiam perpetuo tenuit. Atque, tametsi serius, est publicum de illa iudicium Ecclesiae petitum. Qua re Processus ad uniuscuiusque illorum, diversis quidem temporibus et locis, Beatificationem instituti sunt, atque felici exitu absoluti, sive ordinarii sive apostolici ; post quos, virtutes eorum sunt sollemni iudicio probatae : Venerabilis Iosephi de Anchieta, anno MDCCXXXVI ; Petri a S. Iosepho Betancur, anno MDCCLXXI; Mariae ab Incarnatione, anno MDCCCCXI; Catharinae Tekakwitha, anno MDCCCCXLIII; Francisci de Montmorency-Laval, anno MDCCCCLX. Post haec actum de miraculis, quae Ius Canonicum (c. 2117) requirit ad Beatificationem. Cum autem ob temporum, locorum, personarum distantiam iam difficile esset proposita miracula ad medicae artis severitatem probare, ut sacri canones poscunt, et tamen illorum prodigiorum fama solida esset, sanctitas insignis, momentum pastorale magnum propter bona quae, si beati dicerentur, manare possent per nationes, in quibus Venerabiles illi aut nati, aut operati essent, maxime propinquante anno Sancto MDCCCCLXXV, subiit cogitatio an, singulari quidem via et ratione, miracula in causa supersederi possent. Huc autem spectabant supplices Litterae tum Conferentiae episcopalis Canadensis, ad Catharinam Tekakwitha quod attinet (a. MDCCCCLXXIII), tum Conferentiae episcopalis Brasilianae, Guatimalensis, Canadensis atque Civitatum Foederatarum Americae Septemtrionalis, quod ad ceteros pertinet (a. MDCCCCLXXVII) . Est autem hoc negotium a Paulo VI et Ioanne Paulo I, Decessoribus Nostris, quibus et Nos accessimus, Plenario Coetui Sacrae Congregationis pro Causis Sanctorum permissum; qui die vicesimo mensis Ianuarii, hoc anno, omnibus attente consideratis, in eam sententiam ivit, in quam petitores. Qua Nos nisi opinione, die decimo quinto Martii item hoc anno, concessimus ut, unice in populi christiani bonum, atque singulari prorsus ratione, lex miraculorum in casu intermitteretur. Ad sollemnem autem Beatificationem hanc diem statuimus, vicesimam secundam Iunii, anno MDCCCCLXXX. In qua sane, cum magna Patrum Cardinalium, Episcoporum, cleri atque populi multitudo, maxime ex iis nationibus, quas supra memoravimus, in templum S. Petri, Romae, convenisset, Nos inter Sacrum stata Beatificationis verba protulimus, quae sunt : jos, vota Fratrum Nostrorum Avelari Brando Vilela,
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Archiepiscopi S. Salvatoris in Brasilia, Marii Casariego, Archiepiscopi Guatimalensis, Mauritii Roy, Archiepiscopi Quebecensis, Pauli Grgoire, Archiepiscopi Marianopolitani, Howard J. Hubbard, Episcopi Albanensis in America, nec non plurium aliorum Fratrum in Episcopatu multorumque christifidelium explentes, de Sacrae Congregationis pro Causis Sanctorum consulto, auctoritate Nostra Apostolica facultatem facimus, ut Venerabiles Servi Dei Iosephus de Anchieta, Petrus a S. Iosepho Betancur, Maria ab Incarnatione, Franciscus de Montmorency-Laval, Catharina Tekakwitha, Beatorum nomine in posterum appellentur, eorumque festum die ipsorum natali : Beati Iosephi de Anchieta die nona Iunii, Beati Petri a S. Iosepho Betancur die vigesima quinta Aprilis, Beatae Mariae ab Incarnatione die trigesima Aprilis, Beati Francisci de Montmorency-Laval die sexta Maii, Beatae Catharinae Tekakwitha die decima septima Aprilis, in locis et modis iure statutis quotannis celebrari possit. In nomine Patris, et Filii, et Spiritus Sancti . Sermone praeterea de uniuscuiusque illorum virtutibus habito, primi eos venerati sumus, atque illorum protectionem invocavimus. Quae vero per has Litteras iussimus perpetuo rata habeantur, contrariis nihil impedientibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die x x n mensis Iunii, anno MDCCCCLXXX, Pontificatus Nostri secundo. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco Sigilli In Secret. Status tab., n. / 5//92.
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SS. Cyrillus et Methodius totius Europae caelestes apud Deum Compatroni a Summo Pontifice motu proprio constituuntur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. 1. Egregiae virtutis viri Cyrillus et Methodius iam mentibus animisque omnium iterum subeunt hoc anno, in quo bini saeculares rerum eventus accidunt omnino insignes. Simul enim annus centesimus abit ex quo Litterae Encyclicae Grande munus , die x x x Septembris, anno MDCCCLXXX, promulgatae sunt, quibus nimirum Leo XIII, Pontifex ille magnus, post horum virorum per-
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sonas atque industriam apostolicam in cunctae Ecclesiae memoriam revocatam, Liturgicam illorum celebritatem instituit, et in Calendario Ecclesiae catholicae inscribi iussit (Leonis XIII P. M. Acta, vol. II pp. 125-137) ; simul XI centenarius dies incidit Litterarum Industriae tuae (Cf. Magnae Moraviae fontes historici, t. I I I , Brno 1969, pp. 197-208), a Decessore Nostro Ioanne V I I I Principi Svatopluk mense Iunio datarum, anno DCCCXXX, quibus videlicet usus Slavicae linguae in sacra Liturgia et laudabatur et suadebatur, u t in eadem lingua Christi Domini Nostri praeconia et opera enarrarentur (Ibid. p. 207). Cyrillus autem et Methodius fratres, Graeci, Thessalonicae nati, ea nempe in urbe, in qua beatus Paulus et degit et operatus est, ab usque suae vocationis initio arctas rationes institutionis spiritualis ingenique culturae cum Patriarchali Ecclesia Constantinopolitana susceperunt, tum temporis liberalissimis studiis affluente, ac missionali labore operosa, in eiusque altiore doctrinarum sede formati sunt (Cf. Constantinus et Methodius Thessalonicenses, Fontes, ed. F. Grivec F. Tomsic : Radovi Staraslovenskog Instituta, IV, Zagrabiae 1960). Uterque vero religiosae vitae formam ceperunt, ea tamen lege atque consilio, ut una cum officiis eiusdem vocationis, etiam fidei propagandae studium coniungerent. Cuius profecto studii documentum dederunt in evangelizatione Cazarorum, circa Chersonesum Tauricam incolentium, quam secuta est, opus illorum praecipuum, sacra in Magnam Moraviam expeditio, inter populos, qui tum regiones, ad medium Danuvium flumen adiacentes, inhabitabant, rogatu scilicet Moravi Principis Rastislai, qui Imperatorem Ecclesiamque Constantinopolitanam id poposcerat. Ut vero illi necessitatibus apostolici muneris parrent apud eos populos, divinas Litteras in illorum linguam verterunt, qua in sacra Liturgia et in erudienda gente uterentur. Ita factum est, ut fundamenta cultus humani eorum populorum in proprio ipsorum sermone iacta sint. Iure ergo ac merito iidem habentur non modo Slavorum Apostoli, sed etiam culturae patres gentium omnium illarum ac nationum, quibus sane haec prima linguae Slavicae monumenta ea sunt, ad quae, tamquam ad principium et fontem, reliquae omnes posteriorum aetatum litterae revocentur oportet. Cyrillus autem et Methodius ministerium suum missionale sic egerunt, ut sive cum Ecclesia Constantinopolitana conspirarent, a qua missi essent, sive etiam cum Romana Petri Sede, quae eos confirmavisse^ quasi in signum unitatis Ecclesiae, quae tali eorum vitae atque industriae
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tempore nullam divisionis vicem subierat Orientis et Occidentis, tametsi incensae tunc graves contentiones Romae cum Constantinopoli erant. Romae autem Cyrillus atque Methodius a Summo Pontifice et ab Ecclesia Romana honorifice excepti sunt; a quibus est etiam illorum opera apostolica et probata et fulta, vel quod attinet ad usum linguae Slavicae in sacra Liturgia, quem ipsi morem induxerant, nonnullis in Occidente refragantibus. In Urbe autem Cyrillus morte lumine clausit (die nempe xiv Februarii, anno DCCCLXIX), atque ibidem inhumatus est, in ecclesia S. Clementis ; Methodium vero, cum Archiepiscopum antiquae Sedis Sirmiensis constituisset, misit Summus Pontifex in Moravian!, ut opus apostolicum divino olim susceptum consilio ibi loci cont i n u a n t : quod sane summo studio fortissimoque animo una cum discipulis prosecutus est in populo, ad usque suae vitae finem (die vi Aprilis,
anno DCCCLXXXV).
2. Iamvero centum abhinc annos Leo XIII, Pontifex Maximus, datis Litteris Encyclicis Grande munus , immortalia Sanctorum Cyrilli atque Methodii merita in evangelizatione Slavorum in memoriam universae Ecclesiae revocavit. Quandoquidem autem hoc anno Ecclesia MD exactum annum agit ob ortu S. Benedicti, quem quidem Paulus VI, Venerabilis Decessor Noster, anno MDCCCCLXIV, Europae Patronum dedit, visum est hanc Europae protectionem apertiore in luce collocari, si egregio huius sancti Patriarchae Occidentis operi, praecipua etiam Cyrilli atque Methodii fratrum merita coniungerentur. Quod profecto multae causae suadent, ab historia tum antiqua tum recenti profluentes, eaeque fundamentum habentes tum theologicum et ecclesiale, quod dicunt, tum etiam litterarium in nostrae Europaeae continentis historia. Qua re, antequam hic annus, redintegrandae S. Benedicti memoriae sacer, abeat, iam saeculo expleto Encyclicarum Litterarum Leonis XIII incidente, optamus ut allatae causae per has Litteras magnificentur, quibus placuit SS. Cyrillum et Methodium compatronos Europae renuntiari. 3. Si enim Europam geographice atque in universum consideres, ad eam formandam duo, ut ita dicamus, potissimum coierunt christianarum traditionum genera, quibuscum etiam natae sunt duae humani cultus formae seu species, diversae quidem, quarum tamen altera alteram complet. Etenim si S. Benedictus, cuius auctoritas non solum in Europa, maxime Occidentali ac Media, obtinuit, sed per Benedictina domicilia etiam in aliis terrae partibus floruit, quasi caput fuit eius cui-
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turae quae Roma, id est a successorum ipsius Petri Sede, manavit, at sancti fratres, Thessalonica profecti, primo quidem adiumenta antiquae Graecorum sapientiae in lumine posuerunt ; deinde momentum Ecclesiae Constantinopolitanae, quod esset, atque traditionis Orientalis ostenderunt : quae sane tamquam insculpta penitus haeret in pietate atque cultu populorum atque nationum ad orientem solem vergentium continentis Europaeae. Quoniamque hodie, post tot saeculorum discidia Ecclesiarum, inter Orientem et Occidentem, Romam atque Constantinopolim, iam inde a Concilio Vaticano II plurimum profectum est ad plenam communionem, renuntiatio SS. Cyrilli atque Methodi tamquam Europae compatronorum una cum S. Benedicto, videtur omnino horum temporum signis respondere; maxime si hoc anno fiat, in quo utraque Ecclesia, Catholica videlicet et Orthodoxa, eam itineris partem ingressae sunt, in qua de summa rerum decernant, post initum dialogum in Insula Patmo, ob memoriam, ut fert traditio, beati Ioannis Apostoli et Evangelistae celebri. Nam eo etiam tendit haec declaratio, ut hoc tempus faciat in futuras aetates memorabile. Ceterum haec renuntiatio eo etiam spectat, ut cognoscant aequales nostri quam praemineat Evangelii annuntiatio, a Christo Iesu Ecclesiis crediti, ob quod propagandum hi fratres Slavorumque Apostoli tantopere sudaverunt. Scilicet evangelicus nuntius via fuit idemque causa, quibus varii nascentis Europae populi in vicem sese cognoscerent atque in unum coalescerent. Qua re et patrimonium commune constituit tum pietatis tum humanitatis, quod et Europae hodiernae transmisit. 4. Quare id est in votis : fore ut, benignissima SS. Trinitatis misericordia atque intercessione Dei Matris omniumque Sanctorum, iam omne quod Ecclesias, et populos, et nationes dividit, dilabatur; atque traditionum cultusque formarum diversitates documento potius sint mutui illius complementi, quod communes animorum divitiae invexerunt. Conscius autem animus harum religiosarum divitiarum, quae diverso sane tramite in patrimonium singularum nationum continentis Europaeae cessit, id efficiat ut nostra aetas in debito obsequio iustorum iurium ceterarum nationum et in quaerenda pace perseveret; neque abstineat, quin communi omnium bono, atque futuris hominum casibus universi orbis terrarum prospiciat. Itaque certa scientia ac matura deliberatione Nostra deque apostolicae potestatis plenitudine harum Litterarum vi perpetuumque in
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modum Sanctos Cyrillum et Methodium totius Europae apud Deum caelestes Compatronos constituimus ac declaramus, omnibus adiectis honoribus ac privilegiis liturgicis, quae praecipuis locorum Patronis rite competunt. Pax hominibus bonae voluntatis ! Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die XXXI mensis Decembris, anno MDCCCCLXXX, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
HOMILIAE
I
In Romano templo S. Clementis ad Lateranum a Summo Pontifice sacris in honorem SS.rum Cyrilli et Methodii, Europae Patronorum, litante habita.*
Venerati
Fratelli,
1. Sono particolarmente lieto di potermi trovare insieme con numerosi Cardinali e personalit, e con i fedeli religiosi di origine slava residenti a Roma per questa solenne celebrazione eucaristica in onore dei santi fratelli Cirillo e Metodio, in questa Basilica di S. Clemente, dove riposano le venerate spoglie di San Cirillo; una doverosa e lieta celebrazione, questa, in onore dei due gloriosi santi, che il 31 dicembre scorso, con la Lettera Apostolica Egregiae virtutis, ho proclamato celesti patroni di tutta P Europa, accanto a San Benedetto. Nello scorso anno, corne noto, si compiva un seclo dalla pubblicazione delPEnciclica Grande Munus, con la quale Leone XIII, dopo aver illustrate la polidrica personalit e Pintensa azione apostolica dei due santi, ne introduceva la festivit liturgica nel calendario delia Chiesa cattolica; ricorreva altresi Pundicesimo centenario delia Lettera Industriae Tuae che il mio Predecessore Giovanni VIII, nel giugno delPanno 880, aveva indirizzato al Principe Svatopluk per raccomandare Puso delia lingua slava nella Liturgia. Tali importanti anniversari, uniti a quello del XV centenario delia nascita di San Benedetto, mi hanno spinto a mettere in risalto, accanto alia imponente opera evangelizzatrice e civilizzatrice compiuta dal Patriarca d'Occidente, quella non meno importante e decisiva, dal
* Die 14 m. Februarii a. 1981.
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punto di vista ecclesiale e storico, svolta dai due santi fratelli, verso i quali la Chiesa tutta, d'Orient e d'Occidente, ha un perenne debito di immensa gratitudine e di filiale riconoscenza. 2. La odierna Liturgia delia Parola ci ha presntate, nella prima lettura, la conclusione delia tappa del viaggio apostolico di Paolo e Barnaba ad Antiochia di Pisidia. I due arditi annunciatori del Vangelo, rifiutati dai Giudei, dichiarano con franchezza : ... poich voi respingete la Parola di Dio..., ecco noi ci rivolgiamo ai pagani!. E san Luca commenta : Nell'udir ci i pagani si rallegravano e glorificavano la Parola di Dio e abbracciavano la fede tutti quelli che erano destinati alla vita eterna. " Come Paolo e Barnaba, i santi Cirillo e Metodio, fratelli nel sangue ma pi ancor nella fede, furono intrepidi seguaci di Cristo ed instancabili predicatori delia Parola di Dio. Nativi di Tessalonica, la citt dove san Paolo svolse parte delia sua attivit apostolica e ai cui primi fedeli indirizz due Lettere, i due fratelli entrarono in contatto spirituale e cultrale con la Chiesa patriarcale di Costantinopoli, allora fiorente per cultura teolgica e e per attivit missionaria, e seppero unire le esigenze e gli impegni delia vocazione religiosa con il servizio missionario. I Cazari delia Crimea furono i primi testimoni del loro ardore apostolico ; ma la loro pi importante opera evarigelizzatrice fu la missione delia Grande Moravia, intrapresa dopo che il principe di Moravia Rastislaw ne aveva presentata richiesta alPImperatore e alia Chiesa di Costantinopoli. L'opra apostolica e missionaria, cosi complessa e varia, dei santi Cirillo e Metodio, considerata oggi a distanza di undici secoli sotto molteplici angolazioni, si presenta ricca di una straordinaria fecondit ed altresi di una eccezionale importanza teolgica, cultrale ed ecumnica; aspetti questi che interessano non soltanto la storia delia Chiesa, ma anche quella civile e politica di una parte del Continente Europeo. La traduzione in lingua volgare dei Libri sacri a scopo liturgico e catechetico ha fatto dei santi Cirillo e Metodio oltre che gli apostoli dei Popoli slavi anche i padri delia loro cultura. Il loro indefesso servizio missionario compiuto in unione sia con la Chiesa di Costantinopoli, dalla quale erano stati mandati, sia con la Sede romana di
1
1
Cfr. At 13, 46. 48.
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Pietro, dalla quale furono confermati, ei manifesta il loro indmito amore per la Chiesa una, santa, cattolica, e ci di sprone perch questa unita sia pienamente vissuta nella fede e nella carita. Inoltre come ho sottolineato nella mia citata Lettera apostolica Egregiae virtutis i due santi fratelli hanno messo in risalto anzitutto il contributo delPantica cultura greca e, in seguito, la portata delPirradiazione delia Chiesa di Costantinopoli e delia tradizione orientale, la quale si cosi profondamente iscritta nella spiritualit e nella cultura di tanti Popoli e Nazioni delPOriente Europeo. 3. Presso la tomba di san Cirillo, che a 42 anni concluse in quest'Urbe la sua vita terrena il 14 febbraio delPanno 869, e ricordando anche il suo fratello san Metodio, che fu dal Papa ordinato arcivescovo e inviato in Moravia a continuare la sua preziosa opera apostolica, proseguita fino alia morte avvenuta il 16 aprile delPanno 885, noi abbiamo ascoltato le parole, che Ges rivolse ai settantadue diseepoli, prima di inviarli, a due a due, per la predicazione del Regno di Dio : (( La messe molta, ma gli oprai sono pochi. Prgate dunque il padrone delia messe perch mandi oprai per la sua messe. Cirillo e Metodio sono stati due autentici oprai delia messe di Dio. E in questo giorno delia loro festi vita la Chiesa, esaltando la loro meritoria azione apostolica, consapevole di avere oggi ancor pi bisogno di cristiani capaci di dare il loro contributo di impegno, di nergie, di entusiasmo per Pannuncio dei messaggio di salvezza in Cristo Ges. Ma altresi consapevole di aver bisogno di anime totalmente ed esclusivamente consacrate alla predicazione del Vangelo, all'azione missionaria ; ha bisogno di sacerdoti, di religiosi, di religiose, di missionary di missionarie, che, rinunciando generosamente e lietamente alia famiglia, alia patria, agli affetti umani, dedichino tutta la loro vita a lavorare ed a soffrire per il Vangelo. Dinanzi alia portata storica dell'opera evangelizzatrice compiuta dai due santi fratelli, la Chiesa recepisce ancor pi profondamente che Pevangelizzazione la grazia e la vocazione sua propria, la sua identit pi profonda. Essa esiste per evangelizzare ha scritto Paolo VI , vale a dire per predicare ed insegnare, essere il canale dei dono delia grazia, riconciliare i peccatori con Dio, perpetuare il
2 3
2
Lc 10, 2. Of. Me 8, 35.
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sacrificio di Gristo nella Santa Messa che il memoriale delia sua morte e delia sua gloriosa risurrezione . Ci ha signifcate per i santi Cirillo e Metodio render preminen te Pannuncio dei Vangelo : un annuncio che non ha mortifcate, distrutto o eliminate, bensi ha integrate, elevate ed esaltato gli autentici valori umani e culturali tipici del genio dei Paesi evangelizzati, contribuendo ad una apertura e ad una solidariet, capaci di far superare gli antagonismi e di creare un comune patrimonio spirituale e cultrale, che ha posto solide basi per la giustizia e la pace. Leggendo nell'antica Vita di san Cirillo in lingua slava alcuni particolari degli ultimi giorni delia sua vicenda terrena, proviamo una intensa emozione, perch penetriamo nella dimensione pi intima delia sua coscienza e intravvediamo i grandi ideali, per i quali il santo vissuto, aveva lavorato ed aveva sofferto : (( Signore, mio Dio, egli prega va conserva nella fede il tuo gregge, ... f ' crescere di numero la tua Chiesa e raccogli tutti nelPunit. Rendi santo, concorde nella vera fede e nella retta confessione il tuo poplo e ispira nei cuori la parola delia tua dottrina.
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4. Mentre ci accingiamo a celebrare PEucaristia, innalziamo la nostra umile e frvida preghiera ai due santi fratelli, Patroni delPEuropa, chiedendo la loro potente intercessione presso la Trinit Santissima : O Santi Cirillo e Metodio, che con ammirevole dedizione avete prtate ai Popoli assetati di verit e di luce la fede; fate che la Chiesa tutta proclami sempre il Cristo crocifisso e risorto, Redentore delPuomo ! O Santi Cirillo e Metodio, che nel vostro difficile e duro apostolato missionario siete rimasti sempre profondamente legati alia Chiesa di Costantinopoli ed alia Sede Romana di Pietro ; fate che le due Chiese sorelle, la Chiesa Cattolica e quella Ortodossa, superati nella carita e nella verit gli elementi di divisione, possano raggiungere presto la piena unione auspicata ! O santi Cirillo e Metodio, che, con sincero spirito d i fraternit, avete avvicinato i Popoli diversi per portare a tutti il messaggio di amore universale predicate da Cristo; fate che i Popoli del Continente Europeo, consapevoli del loro comune patrimonio cristiano, vi vano nel
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reciproco rispetto dei giusti diritti e nella solidariet e siano operatori di pace tra tutte le Nazioni del mondo ! O santi Cirillo e Metodio, che, spinti dalPamore di Cristo, avete abbandonato tutto per servir il Vangelo ; proteggete la Chiesa di Dio : me, successore di Pietro nella Sede Romana ; i Vescovi, i Sacerdoti, i Religiosi, le Religiose, i Missionari, le Missionarie, i padri, le madri, i giovani, le giovani, i bimbi, i poveri, gli ammalati, i sofferenti ; che ognuno di noi, l dove lo ha posto la provvidenza divina, sia un degno operaio delia messe del Signore ! Amen !
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Interamnae, in Italia, habita in sollemnitate Sancti Ioseph.*
1. (( Beato chi abita la tua casa (Signore) : sempre canta le tue lodi (Sal 83-83, 5.). Cari Fratelli e Sorelle! Dopo Pincontro mattutino sui posto di lavoro, ei riuniamo ora in questo ampio stadio per partecipare alVEucaristia. Ancora una volta desidero esprimervi gratitudine, perch nel giorno in cui la Chiesa venera San Giuseppe, uomo giusto , che a Nazaret ha lavorato presso il banco del carpentiere, mi dato di incontrarmi con voi entro la sede di una delle fabbriche, ove si trova il banco di lavoro di tanti uomini, residen ti a Terni e nelle locali t circostanti. Quel nostro incontro stato incentrato sui grande problema dei lavoro umano, al quale il giorno odierno, in modo particolare, dirige i nostri pensieri ed i nostri cuori. Qui vi saluto per la seconda volta in una cerchia pi ampia : acoompagnati dalle vostre famiglie, dalle vostre moglie e dai figli, dai vostri familiari, congiunti, vicini e conoscenti. Giuseppe di Nazaret. uomo giusto, la cui solennit ci permette di guardare con gli occhi delia fede la grande causa del lavoro umano contemporneamente capo delia casa, capo delia famiglia : delia Sacra Famiglia, cosi come ognuno di voi, miei Fratelli e Sorelle, marito e padre, sposa e madre, responsabile delia famiglia e delia casa. Vi uno stretto lgame tra il lavoro e la famiglia : tra il vostro lavoro e la vostra famiglia. San Giuseppe , a titolo particolare, patrono di questo lgame. E perci bene che,
* Die 19 m. Martii a. 1981.
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dopo il nostro incontro mattutino, che ci ha visu raccolti attorno al banco del vostro lavoro, ei si possa incontrare qui per dedicare la S. Messa delia solennit di S. Giuseppe alle famiglie. Ad ogni famiglia e a tutte le famiglie. Proprio queste famiglie desidero invitare in modo pi cordiale alla comunit eucaristica, che esprime la nostra unita familiare con Dio, Padre di Ges Cristo e nostro Padre e al tempo stesso manifesta Punit reciproca degli uomini, soprattutto di quelli che costituiscono una sola famiglia. 2. L'Eucaristia manifesta e realizza Vunit familiare di tutta la Chiesa. Per partecipare al sacrificio di Cristo, per cibarsi dei suo Corpo e dei suo Sangue, la Chiesa si riunisce come una famiglia presso la mensa delia Parola Divina e presso la mensa del Pane dei Signore. Oggi, a questa solenne assemblea eucaristica partecipa, in modo particolare, tutta la Chiesa di Terni, Narni ed Amelia. Desidero salutare cordialmente questa Chiesa corne la famiglia dei Poplo di Dio con il Vescovo che il suo pastore, con tutto il presbiterio. Saluto i membri dei Capitoli, gli Educatori dei Seminario, i Parroci ed i loro Collaboratori. Saluto altresi i Religiosi e le Religiose degli Ordini e delle Congregazione che svolgono la loro opera nella zona, recando il loro prezioso con tributo alPedificazione del Poplo di Dio. Rivolgo un deferente pensiero alle Autorit civili, che hanno voluto onorare con la loro presenza questa nostra Celebrazione. Una parola di saluto voglio riservare alia rappresentanza delia parrocchia terremotata di Castelnuovo di Conza, con la quale i fedeli di questa Terra si sono lodevolmente legati in gemellaggio di solidariet. Saluto ancora con particolare cordialit i laici impegnati nelPapostolato, specialmente quelli fra loro che hanno accettato di inserirsi attivamente nelle varie forme associative operanti a livello sia diocesano che parrocchiale. E saluto i giovani, che vedo qui presenti tanto numerosi : sappiano essi conservare il cuore sempre aperto ai valori annunciati nel Vangelo, impegnandosi a costruire su di essi un futuro pi degno delPuomo. Un saluto, infine, a tutti i fedeli delle Comunit diocesane che, nel quotidiano adempimento dei loro compiti familiari e sociali, attestano davanti ai fratelli la saldezza delle loro convinzioni cristiane. Le Chiese di Terni, Narni ed Amelia possono vantare antiche tradizioni di fede, suggellate dal sangue di Martiri illustri : Valentino,
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Giovenale, Firmina sono nomi a voi ben noti, che evocano il ricordo di tempi difficili, nei quali Fadesione a Cristo non di rado comportava il sacrificio delia stessa vita. L'esempio di impvida fortezza, che i vostri santi Patroni vi hanno lasciato come patrimonio imperituro, sia, per ogni figlio di questa terra, costante incitamento a quella coraggiosa coerenza di vita, senza la quale non possibile sentir si ed essere autnticamente cristiani. SulPesempio di quegli antichi cristiani che sono morti per la fede, sappiate voi, oggi, vivere di fede! 3. La lettura dei Vangelo secondo San Matteo ei invita a meditare su di un momento particolare delia vita di Giuseppe di Nazaret, un momento pieno di contenuto divino ed insieme di profonda verit umana. Leggiamo : (( Ecco come avvenne la nascita di Ges Cristo : sua madre Maria, essendo promessa sposa di Giuseppe, prima che andassero a vivere insieme si trov incinta per opera dello Spirito Santo. Quando ascoltiamo queste parole, ci vengono in mente quelle altre ben note, che recitiamo quotidianamente, nella preghiera dei mattino, dei mezzogiorno e delia sera : (( L'Angelo del Signore rec Pannuncio a Maria ed Ella conoepl per opera dello Spirito Santo)). Per opera dello Spirito Santo fu concepito il Figlio di Dio per diventare uomo : figlio di Maria. Questo f u il mistero dello Spirito Santo e di Maria. Il Mistero delia Vergine, che alle parole delia annunciazione rispse : Eccomi, sono la serva dei Signore, avvenga di me quello che hai detto )). E cosi avvenuto : (( Il Verbo si fece carne e venne ad abitare in mezzo a noi )). E soprattutto venne ad abitare nel seno delia Vergine che rimanendo vergine divento madre : si trov incinta per opera dello Spirito Santo)). Questo fu il mistero di Maria. Giuseppe non conosceva questo mistero. Non sapeva che in Colei di cui egli era sposo, anche se, in ottemperanza alia legge ebraica non P aveva ancora accolta sotto il suo tetto, si era compiuta quella promessa delia Fede fatta ad Abramo di cui paria nella seconda lettura di oggi San Paolo. Che cio si era compiuta in lei, in Maria delia Stirpe di Davide, la profezia che un tempo il profeta Natn aveva rivolto a Davide. La profezia e la
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promessa delia Fede, la cui realizzazione attendeva tutto il Poplo, Plsraele delia divina elezione, e tutta Pumanit. Questo fu il mistero di Maria. Giuseppe non conosceva questo mistero. Non glielo pote va trasmettere Lei, perch era mistero superiore alle capacita delPintelletto umano ed alie possibilit delia lingua umana.. Non era possibile trasmetterlo con alcun mezzo umano. Si poteva soltanto accettarlo da Dio e credere. Cosi come credette Maria. Giuseppe non conosceva questo mistero e per questo internamente soff ri va moltissimo. Leggiamo : Giuseppe suo sposo, che era giusto e non voleva ripudiarla, decise di licenziarla in segreto )). Ma venne una certa notte, quando anche Giuseppe credette. Fu rivolta a Lui la parola di Dio e divenne chiaro per Lui il mistero di Maria, delia sua Sposa e Coniuge. Egli credette che, ecco, in Lei si era compiuta la promessa delia fede fatta ad Abramo e la profezia che aveva udito il Re Davide. (Ambedue, Giuseppe e Maria, erano delia Stirpe di Davide). Giuseppe, figlio di Davide, non temere di prendere con te Maria, tua sposa, perch quel che generato in lei viene dallo Spirito Santo. Essa partorir un figlio e tu lo chiamerai Ges : egli infatti salvere il suo poplo dai suoi peccati . Destatosi dal sonno conclude PEvangelista Giuseppe fece corne gli aveva ordinate P Angelo del Signore )).
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4. Noi, qui riuniti, sentiamo queste parole e veneriamo Giuseppe uomo giusto. Giuseppe che ha amato pi profondamente Maria> delia casa di Davide, perch ha accettato tutto il suo mistero. Veneriamo Giuseppe, in cui si rispecchiata pi plenamente che non in tutti i padri terreni la Paternit di Dio stesso. Veneriamo Giuseppe che al Verbo Eterno ha costruito la casa familiare in terra cos come Maria Gli ha dato il corpo umano. Il Verbo si fece carne e venne ad abitare in mezzo a noi . Da questo grande mistero delia fede dirigiamo i nostri pensieri alle nostre case, a tante coppie e famiglie. Giuseppe di Nazaret una particolare rivelazione delia dignit delia paternit umana! Giuseppe di Nazaret, il carpentiere, Puomo dei lavoro. Pensate a cic- voi, proprio
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voi, uomini dei lavoro di Terni, di Narni, di Amelia e di tutta 1'Italia e di tutta 1'Europa e di tutto il mondo. Sulla dignit delia paternit umana sulla responsabilit delPuomo, marito e padre, cosi come pure sui suo lavoro poggia la famiglia. Giuseppe di Nazaret ce ne d testimonianza. Le parole che Dio dirige a Lui : Giuseppe, figlio di Davide, non temere di prendere con te Maria, tua s p o s a non sono forse rivolte a ciascuno di voi? Cari Fratelli, mariti e padri di famiglia! Non temere di prendere ... . Non abbandonare! stato detto alPinizio : Per questo Puomo abbandoner suo padre e sua madre e si unira a sua moglie . E Cristo aggiunge : L'uomo dunque non separi ci che Dio ha congiunto . La compattezza delia famiglia, la sua stabilit uno dei beni fundamentali delVuomo e delia societ. Alla base delia compattezza delia famiglia vi P indissolubilit del matrimonio se Puomo, se la societ cercano le vie che privano il matrimonio delia sua compattezza e delia sua stabilit, allora recidono quasi la radice stessa delia sua salute, si privano di uno dei beni fondamentali, sui quali costruita la vita umana. Fratelli cari ! Quella voce, che ha sentito Giuseppe di Nazaret in quella notte decisiva delia sua vita, giunga a voi sempre, in particolare quando incombe il pericolo delia distruzione delia famiglia. Non abbandonare ! Comportatevi cosi come ha fatto quelPUomo giusto.
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5. Giuseppe, figlio di Davide, non temere di prendere con te Maria e quel che generato in lei. Cosi dice Dio-Padre alPuomo, col quale, in un certo modo, ha condiviso la sua paternit. Dio, cari Fratelli, condivide in un certo senso la sua paternit con ciascuno di voi. Non nel modo misterioso e soprannaturale, in cui lo fece con Giuseppe di Nazaret... E tuttavia ogni paternit sulla terra, ogni paternit umaa da Lui prende il suo inizio, e in Lui trova il suo modello. La vostra paternit umana, cari Fratelli, si collega sempre con la maternit. E quel che concepito nel seno delia donna-madre unisce voi sposi, marito e moglie, con un particolare lgame che Dio-Creatore delPuomo ha benedetto sin dal principio . Questo il vincolo delia paternit
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e delia maternit, che si forma dal momento in cui Puomo, il marito, trova nella maternit delia donna Pespressione e la conferma delia sua paternit umana. La paternit responsabilit per la vita : per la vita prima concepita nel seno delia donna, poi data alia luce, perch si riveli in essa un nuovo uomo, che sangue del vostro sangue e carne delia vostra carne. Dio che dice : non abbandonare la donna, tua sposa , dice contemporneamente : (( accogli la vita eoncepita in essa ! Cosi come lo disse a Giuseppe di Nazaret, bench Giuseppe non fosse il padre carnale di Colui, che fu concepito per opera dello Spirito Santo in Maria Vergine. Dio dice a ogni uomo : accogli la vita eoncepita per tua opera ! Non permetterti di sopprimerla ! . Dio dice cosi con la voce dei suoi comandamenti, con la voce delia Chiesa. Ma Egli dice cosi soprattutto con la voce delia coscienza. La voce delia coscienza umana. Questa voce univoca, nonostante quanto si faccia per impedirne Pascolto e per soffocarla, cio perch Puomo non ascolti e la donna non ascolti questa voce semplice e chiara delia coscienza. Gli nomini dei lavoro, gli uomini dei lavoro duro conoscono questa voce semplice delia coscienza. Ci che essi sentono nel modo pi profondo appunto quel lgame che unisce il lavoro e la famiglia. Il lavoro per Puomo (e non viceversa), e proprio la famiglia e prima di tutto la famiglia il luogo specifico delVuomo. P ambiente in cui egli viene concepito, nasce e matura; Pambiente per il quale egli assume la responsabilit pi seria, nel quale egli si realizza quotidianamente; Pambiente delia sua felicita terrena e dell'umana speranza. E percio oggi, nel giorno di San Giuseppe, conoscendo i cuori degli uomini dei lavoro, la loro onest e responsabilit, esprimo la convinzione che appunto essi assicureranno e consolideranno questi due beni fondamentali delPuomo e delia societ: la compattezza delia famiglia e il rispetto delia vita concepita sotto il cuore delia madre. 6. ((Beato chi abita la tua casa, Signore.
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" Vi auguro, cari Fratelli e Sorelle, la felicita. Vi auguro quella felicita che scaturisce dalla coscienza pura. Vi auguro quella felicita che offre il focolare domestico. Dalla casa nazaretana di Giuseppe, di
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Maria, di Ges, da quel modesto banco di lavoro, unito con essa, traccio nel pensiero e nel cuore quasi una linea continua fino a questi moderni cantieri dei lavoro industrale, presso i quali voi fatieate e la conduco pi avanti : fino alle vostre case, alle vostre famiglie. Regni in esse la felicita che proviene da Dio. Sia essa pi forte di tutte le prove delia vita, di cui non mai privo Puomo sulla terra. E soprattutto che nelle vostre case, nelle vostre famiglie maturi Piorno secondo la misura propria delia sua dignit. Delia dignit che gli ha dato Ges di Nazaret... Ges del quale la gente parla va come del figlio del carpen tiere . Mentre Egli era delia stessa sostanza del Padre, il Figlio di Dio che si incarnato ed nato come uomo dalla Vergine Mara per opera dello Spirito Santo. E cresceva a Nazaret al flanco di Giuseppe. Sotto il suo occhio vigile e premuroso.
14
ALLOCUTIONES
I Ad Exc.mum Virum Kim Joa Soo, Coreanae Rei publicae apud Sanctam Sedem constitutum Legatum, qui Summo Pontifici Litteras concrediti muneris fidem facientes tradidit.*
Mr
Ambassador,
It is a pleasure for me to receive you today as Ambassador of the Republic of Korea and to accept the Letters of Credence from His Excellency Chun Doo Hwan. I would ask you to convey to him my good wishes for his person and for his recently inaugurated mission as President. Korea is one of the countries that I was unable to visit in the course of my pastoral journey to Eastern Asia last month. The journey thus did not give me the opportunity to show my deep esteem and affection for the Korean people, but I am happy to have, so soon afterwards, this occasion to give expression to my warm sentiments in their regard. In the past, your people showed strength of character in maintaining their identity and culture in the face of adverse circumstances. In spite
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of the consequent opposition on the part of many to accepting any ideas that came from outside, there were always Koreans who were able to recognize what was good in that field and to accept it. It was members of your own people who introduced Christianity to your country, knowing that the message of Jesus was not in opposition to your own noble traditions but would on the contrary exalt them and bring out what was best in them. Today also, the Korean people are faced with serious difficulties in their task of being true to themselves and of building a better future. I am happy to hear Your Excellency's authoritative testimony to the loyalty and constructiveness of the Catholics in Korea in working for a society distinguished by justice and progress. Precisely because of his adherence to the teaching of Christ, a Catholic has a deep awareness of his duty to make his own contribution to the welfare of the society to which he belongs, employing his talents for its betterment. This is the inspiration also for the educational and welfare work of Catholic institutions and of the religious Congregations whose members devote themselves to following as closely as they can in the footsteps of Jesus, of whom it was said "he went about doing good". It is my fervent hope that the collaboration of all sectors of the Korean people will, with God's help, lead to a happy future in freedom, justice, enlightenment and harmony. Your people are dear to me, and I pray that the Lord may guide them and their leaders to seek what is right and good and that he may assist them constantly in its pursuit. For yourself too I pray, that your mission may contribute to the welfare of your country and to international understanding.
1
II Iis qui plenario coetui Sacrae Congregationis pro Institutione Catholica interfuere coram admissis.*
Venerati
Fratelli,
1. Nel rivolgervi il mio cordiale saluto, desidero ringraziare innanzitutto il Signor Cardinale Prefetto per le amabili parole che ha voluto indirizzarmi, ricordando momenti trascorsi insieme con voi in anni passati. Se ho accolto prontamente Pin vi to rivoltomi, stato anche
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* Die 26 m. Martii a. 1981.

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per il piacere di ritrovare volti conosciuti, oltre che com' ovvio per la sollecitudine di condividere lo studio di problemi oggi particolarmente urgenti. Il Cardinale dirige per la prima volta questa Assemblea : mentre gli rinnovo gli auguri pi cordiali di fecondo lavoro, voglio rivolgere altresi una parola di compiacimento e di riconoscenza al Signor Cardinale Garrone, che per 14 anni ha presieduto al Dicastero in momenti delicati. L'espressione del mio grato apprezzamento si estende poi a tutti i Cardinali e Vescovi Membri qui present, per il sacrificio e la generosita con cui affrontano Io studio di questioni che toccano cosi da vicino la vita delia Chiesa. Vogli pure ringraziare i Superiori e gli Officiali delia Congregazione per la dedizione, che quotidianamente dimostrano nelFadempimento delle rispettive mansioni. Grazie di cuore. Non necessario che io dica quanto apprezzi la vostra collaborazione, cari Fratelli e Figli, quanto vi sia riconoscente per il vostro impegno. 2. Ho esaminato le quattro ponenze, ormai tradizionali per questi vostri incontri. Ho apprezzato i temi proposti alio studio. Per quanto riguarda i Seminari, ritengo che la formazione alPuso dei mezzi di comunicazione sociale meriti un'attenta considerazione, dal momento che i sacerdoti di oggi devono confrontarsi con tali strumenti, dai quali possono anche trarre vantaggi per il loro apostolato. D'altra parte il nuovo documento si inserisce bene nella serie di quelli gi pubblicati dalla Congregazione sulla teologia, la filosofa, il diritto canonico, la liturgia, la spiritualit. So che ne seguiranno altri sullo studio dei Padri, sulla dottrina sociale delia Chiesa, ecc. : nelPesprimere il mio compiacimento, faccio voti che da queste iniziative possano scaturire frutti copiosi. Rilevo anche con interesse Pampia documentazione circa quanto viene compiuto per la preparazione dei futuri educatori dei clero. un campo sui quale non si insistera mai abbastanza, in quanto i superiori e i docenti dei Seminari sono i veri plasmatori dei futuri sacerdoti. Vorrei altresi sottolineare i risultati delPinchiesta in merito alle vocazioni adulte. questo un settore che sembra offrire confortan ti prospettive per il prossimo futuro. Attenti come voi siete a cogliere prontamente i segni dei tempi , non mancherete di rivolgere le vostre sollecitudini anche in questa direzione. La ristrettezza dei tempo non mi consente di approfondire Psame
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dei singoli problemi, che pur mi interessano vivamente, perch ciascuno di essi ha una sua specifica rilevanza nella formazione di quelF(( Homo Dei )), le cui caratteristiche non mi stanco di richiamare nei numerosi incontri, che cerco sempre di avere con i seminaristi di tutto il mondo e con i loro formatori. Voglio tuttavia ribadire anche qui quanto mi stia a cuore che la comunit cristiana abbia dei sacerdoti santi e dotti, innamorati del Cristo, fermi nella dottrina cattolica, profondi nella vita interiore, amanti delia Chiesa, formanti un cuore solo ed un'anima sola con il proprio vescovo e gli altri presbiteri, pieni di zelo per i loro fratelli e sorelle. Tutto quanto si far per raggiungere questo ideale, non potr non avere la benedizione dei Signore ed il pi cordiale incoraggiamento da parte dei suo Vicario. 3. Le questioni che riguardano le Universit ecclesiastiche e le Universit cattoliche hanno pure un interesse fondamentale per la vita delia Chiesa. Per le prime, non c' che da attendere ora ad una fedele applicazione delia Costituzione Apostolica Sapientia Christiana. Il documento stato ben accolto ovunque, anche se qu e l si sono sollevate alcune obiezioni, dovute a particulari situazioni locali e contingenti. Ad esse la Congregazione sapr certo trovare una conveniente soluzione. Sono particolarmente lieto che si affronti lo studio delle Universit Cattoliche, per dare loro una Magna Charta , nella quale sia chiaramente definita la loro cattolicit, pur nel rispetto delia loro precisa natura di vere Universit. Non sar un lavoro facile; esso tuttavia merita di essere intrapreso, data Pimportanza che una simile chiarificazione di fondo riveste per tutti i nostri centri di studi superiori. E lo studio dovr portare anche ad una maggiore accentuazione delia presenza che i Vescovi devono avere nella vita e nell'andamento delle nostre Universit Cattoliche. In questo modo sar ulteriormente approfondita Pindispensabile collaborazione, che deve sempre intercurrere tra Magistero e Scienza. 4. Per quanto riguarda le Scuole cattoliche plaudo con gioia alia iniziativa che si propone di assicurare la particolare formazione cristiana dei laici, che militano tra le file degli educatori nelle nostre Scuole. L'apostolato educativo loro congeniale. La testimonianza veramente ecclesiale dei laici chiamata ad avere particolare risonanza tra gli allievi, i quali, essendo in maggioranza chiamati alia vita
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matrimoniale, potranno vedere nei loro insegnanti un modello da imitare senza riserve. da augurar si che la presenza di ottimi padri e madri di famiglia tra gli insegnanti delle Scuole cattoliche tolga motivo alle lamntele che a volte si raccolgono tra i genitori, preoccupati per certe forme di espressione meno indovinate su argomenti delicati quali la Religione o Peducazione sessuale. 5. V , infine, il settore delle vocazioni, che costituisce un punto cruciale per la vita delia Chiesa di oggi e di domani. Il fascicolo che 10 riguarda la testimonianza delP intenso lavoro che si sta compiendo in questo campo in tutta la Chiesa. I Piani nazionali per la pastorale vocazionale, e le diverse centinaia di Piani diocesani, giunti alia Congregazione, offrono fondati motivi per sperare che la messe avr oprai sufficienti in un futuro non Ion tao. Le statistiche ivi riportate sono veramente consolanti per alcune Nazioni : ci auguriamo tutti che per altre si possa fare la stessa costatazione tra breve. Coronamento, e punto di partenza per nuovo slancio, sar il prossimo Congresso Internazionale per le vocazioni, che verra celebrato in maggio, qui a Roma. lo stesso presiedero alia solenne concelebrazione inaugurale, per sottolineare Pimportanza di quelPincontro, nel quale i pi diretti responsabili diocesani delia pastorale delle vocazioni faranno un approfondito esame delia situazione e concorderanno linee programmatiche e operative per il futuro. A tutti quelli che stanno lacremente lavorando per la buona riuscita del Congresso va fin d'ora 11 mio ringraziamento e il mio augurio. Rivedendo questi singoli aspetti del vostro lavoro, non posso che ringraziare il Signore, che mi fa toccare con mano quanto la sua grazia operi in ogni parte del mondo nei vostri specifici settori. Nel corso dei miei viaggi apostolici ovunque ho trovato seminaristi pieni di slancio, pro tesi con fiducia verso il futuro. Ho trovato universitari impegnati nel nome di Cristo. Ho incontrato operatori delPattivit educativa sempre pi coscienti delPimportanza ecclesiale delle loro fatiche. Sono queste consolanti visioni a darci coraggio ed a farci risuonare alia mente il richiamo fermo e incoraggiante dei Salvatorem Ego sum... nolite timere . Che Maria Santissima, Regina degli Apostoli, ei accompagni tutti con la sua materna protezione.
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 5 Martii 1981. Cathedrali Ecclesiae Fluminis Nigri, noviter erectae, Exc.mum P. D. Michaelem Alagna, S.D.B., hactenus Episcopum Praelatum eiusdem sedis. Cathedrali Ecclesiae Macapensi, noviter erectae, Exc.mum P. D. Iosephum Maritano, P.I.M.E., hactenus Episcopum Praelatum eiusdem sedis. Cathedrali Ecclesiae Tocantinopolitanae, noviter erectae, Exc. mum P. D. Cornelium Chizzini, F.D.P., hactenus Episcopum Praelatum eiusdem sedis. Cathedrali Ecclesiae Parintinensi, noviter erectae, Exc.mum P. D. Archangelum Cerqua, P. I.M. E., hactenus Episcopum Praelatum eiusdem sedis. Metropolitanae Ecclesiae Manansi, Exc.mum P. D. Miltonium Correa Pereira, hactenus Archiepiscopum titularem Equiliensem et Administratorem Apostolicum sede vacante et ad nutum Sanctae Sedis eiusdem archidioecesis. die 15 Martii. Cathedrali Ecclesiae Caxiensi in Maragnano, R. D. Georgium Tobiam de Freitas, e clero Palmiriensi Indorum. Titulari Episcopali Ecclesiae Arindelensi, R. D. Hildebrandum Mendes Costa, e capitulo cathedrali Penedensi, quem deputavit Auxiliarem Exc.mi P. D. Luciani Cabrai Duarte, Archiepiscopi Aracaiuensis. 16 Martii. Titulari Episcopali Ecclesiae Saliensi, R. P. Angelum Dominicum Salvador, sodalem Ordinis Fratrum Minorum Capuccinorum, quem deputavit Auxiliarem Em.mi ac Rev.mi P. D. Avelar,
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S.R.E. Cardinalis Brando Vilela, Archiepiscopi Sancti Salvatoris in Brasilia. 20 Martii. Titulari Episcopali Ecclesiae Trisipensi, R. P. Gerardum Tremblay, P.S.S., vicarium episcopalem in archidioecesi Marianopolitana, quem deputat Auxiliarem Exc.mi P. D. Pauli Grgoire, Archiepiscopi eiusdem Sedis. Titulari Episcopali Ecclesiae Scardonensi, R. D. Iudam SaintAntoine, vicarium episcopalem in archidioecesi Marianopolitana, quem deputat Auxiliarem Exc.mi P. D. Pauli Grgoire, Archiepiscopi eiusdem Sedis. 21 Martii. Metropolitanae Ecclesiae Detroitensi, Exc.mum P. D. Edmundum C. Szoka, hactenus Episcopum Gaylordensem.

KENIAE
DECRETUM
De erectione Vicariatus Castrensis.
Cura semper studium fuit militantis Iesu Christi Ecclesiae peculiares fidelium coetus opportunis spiritualibus instruere auxiliis. Cum autem spirituali militum curae, ob peculiares eorundem vitae condiciones, eximia debeatur sollicitudo, in unaquaque Natione erigatur, pro viribus, Vicariatus Castrensis. Tum Vicarius tum cappellani in concordi cum Episcopis dioecesanis cooperatione huic difficili operi impense se devoveant (Christus Dominus, 43). Hisce de causis, opportunum visum est ut pro Christifidelibus exercitus Keniae Vicariatus Castrensis constitueretur, ubi iam, inde ab anno Domini 1964 Directoratus Castrensis exsistit. Quapropter, Sacrum
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hoc Consilium Christiano Nomini propagando, re mature perpensa, audita Conferentia Episcopali keniana et accepto favorabili voto Exc.mi in Kenia Pro-Nuntii Apostolici, Summo Pontifici rem ipsam proponendam curavit et ipse Sanctissimus Dominus Noster IOANNES PAULUS Divina Providentia Pp. II eam in Audientia die 24 mensis Ianuarii anno Domini 1981 benigne excipiens ratamque habens, Vicariatum Castrensem in Kenia per Decretum huius Sacri Dicasterii erigere et constituere dignatus est. Idem Vicariatus Castrensis constabit Vicario Castrensi, ProVicario seu Vicario Delegato, atque cappellanis pro copiis terrestribus, areis et maritimis. Sedes Vicariatus Castrensis in urbe Nairobiensi statuetur, ubi Curia Castrensis, curiae dioecesanae instar, pro necessitate concreta, efformabitur ; a causis, non Apostolicae Sedi reservatis et in prima instantia pertractatis coram iudicio Vicarii Castrensis, fit appellatio ad Metropolitam, seu Episcopum alium residentialem semel pro semper electum, praevia huius Sacrae Congregationis approbatione. Vicarius Castrensis est Episcopus non residentialis hac prima vice tamen excepta a Sancta Sede peculiari Decreto huius Sacri Dicasterii electus et nominatus. Ei competit iurisdictio ordinaria, personalis, tum fori interni tum fori externi, specialis et cumulativa cum iurisdictione Ordinariorum locorum, ad normam Instructionum peculiarium a Sede Apostolica datarum. Vicarius Castrensis nominabit Vicarium Delegatum seu Pro-Vicarium Castrensem, cui congrua congruis referendo, munia conferuntur quibus ius canonicum Vicarium Generalem instruit. Vacante officio Vicarii Castrensis, nisi aliter ab Apostolica Sede provisum fuerit, regimen Vicariatus Castrensis devolvetur ad Pro-Vicarium, si adfuerit, secus ad Cappellanum militum qui ad norman Canonis 106, 3 C.I.C. praecedit, cum facultatibus et oneribus quae ius commune Vicario Capitulari tribuit ; ipsi erit de assumpto officio Sacram Congregationem pro Gentium Evangelizatione certiorem facere et ab ea, tramite Nuntiatura Apostolica, instructiones impetrare. Vicarii Castrensis iurisdictioni subduntur : 1) Sacerdotes dioecesani et regulares qui munus cappellanorum militum legitime exercent; 2) Universi Christifideles qui in copiis terrestribus, areis et maritimis Keniae actu stipendia faciunt;
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3) Omnes pariter fideles qui memoratis copiis addicuntur, dummodo legibus pro ipsis copiis latis adstringantur ; 4) Familiae eorum qui sub numeris 2 et 3 recensentur, id est, uxores, liberi, famuli, propinqui et qui cum illis in stationibus copiarum seu prope cohabitant vel extra patriam sunt; 5) Omnes utriusque sexus fideles qui in nosocomiis, eorumque accessionibus aut scholis militaribus addicti sunt; 6) Omnes tandem Christifideles qui intra copiarum stationes seu infra septa habitant vel laborant. Cappellanos omnes constituit, servatis servandis, Vicarius Castrensis, et omnes, quoad ecclesiasticam disciplinam, Vicario Castrensi omnino subduntur sed potestati quoque Ordinarii loci, in quo versari contingant, subiiciuntur. Huic ergo, in casibus urgentioribus et quoties Vicarius Castrensis adiri non potuerit, facultates tribuuntur in eos etiam animadvertendi canonicis sanctionibus, si casus ferat, monito confestim Vicario Castrensi. Nisi in casibus specialibus aliter provideatur, adamussim serventur Normae peculiares pro cappellanis militum religiosis editae. Ad matrimonia celebranda subditorum et in audiendis sacramentalibus confessionibus, serventur Normae legitimae aliorum Vicariatuum Castrensium. Vicarius Castrensis conficiet Relationem de statu Vicariatus Castrensis singulis quinquenniis occasione Visitationis ad Limina. Datum Romae, ex Aedibus Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, die vicesima quarta mensis Ianuarii anno Domini 1981. AGNELLUS Card. Rossi, Praefectus L. Sg D- S. Lourdusamy, Archiep., a Secretis
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UTINEN.
Beatificationis et Canonizationis Ven. Servi Dei Aloisii Scrosoppi, Sacerdotis ex Oratorio S. Philippi Nerii, Fundatoris Sororum a Providentia.
SUPER DUBIO
An et de quibus miraculis constet in casu et ad effectum de quo
agitur.
Venerabilis Aloisius Scrosoppi, Utinensis, sodalis Confoederationis Oratorii S. Philippi Nerii, mortuus est fere octogenarius anno 1884, cum vitam humillime egisset et in secessu, quem semper dilectum studiose custodivit. Ita Parvam Domum Derelictarum amplificandam curavit, ut haec anno 1837 posset hospitio accipere plus trecentas alumnas, partim internas, partim externas. Ibi aetatem degit, misellarum puellarum pater et, ut eas ad Dominum Iesum dirigeret, spiritus magister. Clara et prompta rerum cognitione ductus, Dei fiducia fultus, Sorores a Providentia condidit, quae Instituto essent auxilio. Quod frater eius P. Carolus Filaferro, ex eadem tantum matre natus, sodalis Confoederationis Oratorii S. Philippi Nerii, proposuerat, id ipse est consecutus aperiendo domum, quam appellavit Casa provvedimento , Instituti Derelictarum sedem minorem. Anno 1857 aliam sedem minorem constituit, nempe Operam pro puellis surdis mutisque, et antecedenti anno valuit rite Congregationem Utinensem Oratorii redintegrare, ut missionibus pro populo praeesset. Etsi piorum Institutorum et Congregationis religiosae curis detentus, coeptis interfuit, ad religionem, ad educationem et ad usum vitae pertinentibus, quae archidioecesis Utinensis est aggressa. Fatigatus est, perpessus est, bona sua reliquit, difficultates cuiusvis generis superavit. Cum se ita Deo et proximo totum trader et, quid eum sustinuit? Amor Dei. At Deus invisibilis factus est in Filio suo incarnato visibilis,
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per Eum probans quantum homines amaret. Venerabilis noster, spiritus oculis ardenter defixis in Iesum pauperem, humilem, percussum, amoris hominum causa crucifixum, eodemque Iesu exemplari et mensura sibi sumpto, ostendit se amare quantum et quo modo Deus ipse amavit per Iesum. Ita praecipue ex humilitate et caritate vixit: illam usque ad studium abiectionis exercuit; haec, quippe cum eum supernaturali erga infelices imbueret misericordia, totam eius vitam insigni vi t. Venerabilis Aloisii Scrosoppi virtutes sunt heroicae renuntiatae a Paulo VI die duodecimo mensis Iunii, anno 1978. Plurimae gratiae sunt attributae eius intercessioni, quae iam paucis diebus post mortem invocari coepta est : harumque multae miraculosae habitae sunt. Ex his Causae actores duas Apostolicae Sedi exhibuerunt recognoscendas pro Venerabilis Servi Dei beatificatione. Prior sanatio ex encphalite gravissima (cui phaenomena bulbacea connexa erant), celrrima, peina et diuturna fuit. Puer enim Syrus Marizzoli, natus die 2 mensis Septembris anno 1942 in pago Belgioioso appellato (apud Ticinum), die undecimo mensis Octobris eiusdem anni morbo affectus, in vitae discrimine versabatur; sed Servi Dei invocatio eum a morbo liberavit die sexto decimo eiusdem mensis. Altera sanatio ab ostomylite chronica fistulosa, quae probabiliter natura sua phthisica erat, manum laevam afficiente, iuveni Rocho Sartorelli, nato in vico Tesoro dicto (apud Tridentum), die tertio mensis Martii a. 1915 accidit, fuitque subitnea, perfecta et constans. Hic iuvenis, qui iam tertium decimum annum aegrotabat et octo passus erat sectiones chirurgicas, iterum ac saepius Servum Dei Aloisium Scrosoppi precatus est et, die septimo mensis Iulii anno 1936, iam statutam sectionem exspectabat in aula chirurgica, cum, evulsis fasciis, manus sanata apparuit. Processus super his duabus sanationibus insertus est Processui Apostolico super virtutibus (aa. 1964-1966), qui instructus est in Curia archiepiscopali Utinensi quique sessiones LIV-LXVII, a die vigesimo secundo ad diem undetricesimum mensis Iulii anni 1965 habitas, occupavit. Processuum validitas iuridica approbata est per decretum idibus Iuliis, anno 1968, editum. Iuxta iuris normam ac praescriptum relatio de duabus sanationibus facta est Collegio medicorum Sacrae Congregationis pro Causis Sanctorum, qui, post subtilem et analyticam recognitionem, eas die
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vicesimo mensis Decembris, anno 1978, praeter naturae vires evenisse affirmaverunt. Postea theologi disceptarunt, primum die tertio mensis Maii anno 1980 in Coetu Peculiari Consultorum et Praelatorum Officialium; deinde die vicesimo quinto insequentis mensis Novembris in Congregatione Plenaria S.R.E. Cardinalium, ponente Eminentissimo Petro Palazzini. De duabus disceptationibus facta relatione ad Summum Pontificem Ioannem Paulum II die quarto mensis Decembris eodem anno 1980 ab infrascripto Sacrae Congregationis Praefecto, idem Pontifex, votis Cardinalium ratis habitis, decretum de utraque miraculosa sanatione concinnari iussit. Quod cum rite factum esset, Beatissimus Pater, accitis hodierno die ad se Cardinali infrascripto Praefecto simulque Causae Relatore seu Ponente, meque Antistite a Secretis Sacrae huius Congregationis, ceterisque de more convocandis, eisque astantibus sollemniter edixit : Constare de duobus miraculis, Venerabili Aloisio Scrosoppi intercedente a Deo patratis, scilicet de primo: instantaneae perfectaeque sanationis infantis Syri Marizzoli ab encphalite gravissima, cui phaenomena bulbacea erant connexa; et de altero : instantaneae perfectaeque sanationis iuvenis Rochi Sartorelli ab ostomylite chronica fistulosa, probabiliter indolis phthisicae. Hoc autem Decretum publici iuris fieri et in acta S. Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 31 Ianuarii A. D. 1981.
L.
s.
S Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
28

Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza : Vener di, 10 Aprile 1981, il Signor Jorge Martnez Gmez del Campo. (Messico) Giovedi, 23 Aprile 1981, Sir Ronald Gardner-Thorpe, Sindaco di Londra. Giovedi, 30 Aprile 1981, le Loro Maest il Re Juan Carlos I e la Regina Sofia, Sovrani di Spagna. Giovedi, 2 Aprile 1981, nel Palazzo Apostolico Vaticano, alla presenza del Santo Padre, si tenuta una riunione degli Em.mi Signori Cardinali Prefetti dei Dicasteri delia Curia Romana. Domenica, 26 Aprile 1981, il Santo Padre si recato in Apostolico pellegrinaggio a Sotto il Monte ed a Bergamo, in Italia.
SEGRETERIA DI STATO
NOMINE Con Breve Apostolico il Santo Padre Giovanni Paolo II ha nominato : 28 marzo 1981. Mons. Ennio Francia, TJditore Generale delia Camera Apostolica.
Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato : 19 25 27 marzo 1981. Il sac. Angelo Tosato ed il Dr. Eugene Fisher, Consultori delia Commissione per i rapporti religiosi con VEbraismo. S. E. Mons. Alfons Nossol, Vescovo di Opole, Memoro del Segretariato per i non Credenti. Il sac. Raffaele Farina, S.D.B., Segretario dei Pontificio Comitatu di Scienze Storiche. Il sac. Prof. Walter Brandmller, il Prof. Konrad Repgen, il Prof. Teobaldo Filesi, Membri del Pontificio Comitato di Scienze Storiche.
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Protonotari Apostolici soprannumerari. 16 dicembre 1980. Mons. Bela Varga (Veszprm). 7 gennaio 1981. Mons. Christian Denis Haag (Paterson). Mons. Denis Anthony Hayes (Paterson). Mons. Emil Rudolph Suchon (Paterson). 24 Mons. Erich Klausener (Berlino). Prelati d'Onore di Sua Santit: 13 febbraio 1980. Mons. Frederick R. McManus (Boston). 15 maggio Mons. Joseph Cokus (Los Angeles). 13 ottobre Mons. Stanislaus B. Chang Yin-Tsiu (Hsinchu) Mons. Petrus Chang Yao-Sien (Hsinchu). 10 dicembre Mons. Herbert G. Engelhardt (Buffalo). Mons. Edwin J. Fagowski (Buffalo). Mons. James P. Hayes (Buffalo). Mons. John Kempczynski (Buffalo). Mons. Gerald J. Kreuzer (Buffalo). Mons. Joseph F. Magner (Buffalo). Mons. Chester W. Malikowski (Buffalo). Mons. Robert E. McNamara (Buffalo). Mons. Francis J. O'Meara (Buffalo). Mons. Charles A. Schoy (Buffalo) Mons. Robert C. Schwab (Buffalo). Mons. Francis P. Sorci (Buffalo). Mons. Henry J. Stachewicz (Buffalo). Mons. Arthur T. Sullivan (Buffalo). Mons. Joseph J. Vogel (Buffalo). Mons. Casimir A. Zak (Buffalo). 17 Mons. Gza Valentiny (Feldkirch). 18 Mons. Josef Mnninger (Fulda). 7 gennaio 1981. Mons. Thomas Joseph Boyle (Paterson). Mons. Joseph Anthony Ciampaglio (Paterson). Mons. John Henry Dericks (Paterson). Mons. James Joseph Doyle (Paterson). Mons. James Leo Fallon (Paterson). Mons. Ladislaus J. Flek (Paterson). Mons. Kenneth Eugene Lasch (Paterson). Mons. Lawrence D. McGinley (Paterson). Mons. John Patrick McHugh (Paterson). Mons. Eugene Bernard McQuaid (Paterson). Mons. John Edward Morris (Paterson). Mons. Charles Francis Powers (Paterson). Mons. Vincent E. Puma (Paterson). Mons. James Joseph Rugel (Paterson). Mons. John Robert Ryan (Paterson). Mons. William F. Wanerka (Paterson).
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7 gennaio 1981. Mons. Carl Joseph Wolsin (Paterson). 27 Mons. Vincenzo Muolo (Monopoli).
30
13
4 febbraio
marzo
Mons. Mons. Mons. Mons.
John Hanly (Meath). Joseph Madec (Vannes). Giacomo Franchi (Apuania). Cesare Zaggia (Padova).
di Sua Santit,
Cappellani
31 luglio 1980. 1 ottobre 28 novembre 10 dicembre

18

7 13 14
Il Il Il Il Il Il Il Il Il Il Il dicembre Il Il gennaio 1981. Il Il Il marzo Il Il Il Il Il
sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac.
Antonio Vicente (Dumaguete). John Lyamibaba (Kasama). Emidio De Angelis (Ripatransone). Giuseppe Matarrese (Roma). Marcello Pieraccini (Roma). Robert C. Wurtz (Buffalo). Edward J. Ulaszeski (Buffalo). Rupert A. Wright (Buffalo). Robert J. Williamson (Buffalo). Kenneth M. Menge (Buffalo). Josef Leinweber (Fulda). Barnaba Nguyen-Van-Phuong (Vinh-Long). Anthony Adanuty Kwami (Keta-Ho). Felipe Norbert Carvajal (Paterson). Herbert Kenneth Tilly er (Paterson). Francesco Bartolomiello (Padova). Giovanni Miotto (Padova). Antonio Varotto (Padova). Francesco Sannino (Napoli). Vittorio Speranza (Napoli). Luigi Gatti (Alba).
ONORIFICENZE Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito :
La Gommenda con Placea dell'Ordine di san Gregorio Magno, classe civile:
20 novembre 1980. Al sig. Josef Anthony Heedles (Confederazione Elvetica).

La Gommenda delV Ordine di san Gregorio Magno, classe civile:
13 ottobre 1980. Al sig. Augustine Day Yu-Shan (Hsinchu). Al sig. Beda Chen Ming Tsing (Hsinchu). 16 Al sig. James Amaechi Nwobbi (Umuahia). Al sig. Thomas Iwuamadi Uwakwe (Umuahia).
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17 novembre 1980. 19 1 dicembre 30 gennaio 1981. 16 febbraio 17 18
Al si g Al si g Al si gAl SI g Al S]Lg. Al SI g Al S] gAl SI g Al SILgAl S]Lg-
Cesare Malusardi (Lodi). Mohammad Taghi Shamso Shoara (Iran) John A. O'Keefe (Biloxi). Giorgio Verda (Albenga - Imperia). Giuseppe Vassallo (Albenga - Imperia). Pierfrancesco Baratta (Verona). Giorgio Carbognin (Verona). Giorgio Pulini (Modena). Gildo Morsia (Piacenza). Gaetano Di Stefano (Roma).
Il Cavalierato delV Ordine di san Gregorio Magno, classe civile: U giugno 1980. Al siLg12 settembre Al S]Lg16 ottobre Al SILg Al SILg. Al S]Lg 30 dicembre Al SI g Al SILg3 gennaio 1981. Al SILg .7 Al S]Lg Al S]LgAl SIlg Al SILgAl SILg Al S]Lg Al SILg-
Jean Pierre Blanc (Tulle). Jules Miel vaque (Tulle). Isaac Prince Onuoha Uzoigwe (Umuahia) Ambrose Onyenro Dimkpagu (umuahia). Andrew Amenihu Arungwa (Umuahia). D. M. Wiggers (Utrecht). Hendrikus A. Nieuwendijk (Utrecht). Dionino Serrano (Chieti). David I. Canavan (Paterson). Gerald M. Costello (Paterson). Hugh E. De Fazio, Sr. (Paterson). James P. E vers (Paterson). William H. Hinkes (Paterson). Manuel Lagos (Paterson). Gerald J. McKenna (Paterson).
La Gommenda con Placea delVOrdine di san Silvestro Papa:
12 dicembre 1980. Al sig. Lszl Pathy (USA).

La Gommenda delVOrdine di san Silvestro Papa:
3 ottobre 1980. Al Al 16 Al Al 23 Al 30 18 febbraio 1981. Al 13 marzo Al

Il
s g. g. s s g. s g. s g. s
Heikatsu Isawa (Sendai). George Ejeagwu (Umuahia). Joseph Michael Echeruo (Umuahia). Conradus G. C. Hanselman (Roermond), Franciscus Holla (Utrecht), Fiorino Giagnolini (Roma). Giuseppe Miccoli (Napoli).
delVOrdine di san Silvestro Papa:
Gavalierato
31 luglio 1980. Al sig. Deogracias Pinili y Teves (Dumaguete). 29 settembre Al sig. Michel Ruzette (Malines - Bruxelles).
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30 settembre 1980. Al 15 ottohre Al 16 Al Al 10 dicembre Al 18 Al Al 23 Al 30 Al 3 gennaio 1981. Al 7 Al Al 27 Al Al Al 6 febbraio Al 18 Al
sig. Alphonsus E. F. Van Pul (Utrecht). sig. Teodoro H. P. Linders (Bois-Le Duc). sig. Francis Burumako Ndubuka (Umuahia). sig. Eugene Oruche (Umuahia). sig. Adrianus J. A. Swuste (Botterdam). sig. Ioannes A. M. Dijks (Haarlem). sig. Petrus E. Vis (Haarlem). sig. F. J. J. Mannaerts (Bois-Le Due). sig. Frederikus Aloysius Arke (Utrecht) sig. Franciscus J. Heyen (Roermond). sig. Theodorus Ioannes W. Huismann (Utrecht) sig. Ioannes G. M. Takes (Haarlem). sig. Pasquale Falcitelli (Acerenza). sig. Sa vino Falcitelli (Acerenza). sig. Michle Falcitelli (Acerenza). sig. Fernando Vives Infantes (Santiago de Chile). sig. Cario Felice Corsetti (Italia).
NECROLOGIO 31 15 17 19 20 22 23 marzo aprile 1981. Mons. Nicolaas Verhoeven, M.S.C, Vescovo gi di Manado
(Indonesia).
Mons. Paulo Hiplito de Souza Librio, Vescovo gi di Parnaiba (Brasile). Mons. Adolph Alexander Noser, S.V.D., Arcivescovo gi
di Madang (Papua Nuova Guinea).
Mons. Georges Benot Gassongo, Vescovo tit. di Cubda. Mons. Boleslao Sloskans, Vescovo tit. di Cillio. Mons. Alphonse Baud, O.F.M. Cap., Vescovo gi di Berbrati (Repubblica Gentrafricana).
Mons. Edward V. Dargin, Vescovo tit. di Amfipoli. Mons. Andr Pioger, Vescovo gi di Ses (Francia). Mons. Owen Noel Snedden, Vescovo tit. di Acheloo.
An. et vol. LXXIII
3 Iunii 1981
N. 5

COMMENTARIUM
Directio:
OFFICIALE

CONSTITUTIO APOSTOLICA
OKIGUENSIS
In Nigeria nova constituitur dioecesis, Okiguensis nomine.
IOANNES
PAULUS
EPISCOPUS
Quandoquidem Sanctissima Christi fides, iuvante Dei gratia praecones Evangelii, in dies fines profert et ad novos populos pervenit et incrementa capit, oportet sane ut externa etiam singularum Ecclesiarum structura novis rebus aptetur. Quamquam enim est omnis Ecclesiae substantia in praedicando Evangelio, quo homines aluntur ad salutem (cf. Matth. 4, 4), attamen nemo non videt iter propagandae religionis fieri tutius, si aequior fuerit rerum condicio et status. Quam ob rem, cum Venerabiles Fratres Nostri S.R.E. Cardinales Sacrae Congregationi pro Gentium Evangelizatione praepositi id proposuerint, ut in Nigeria, divisa dioecesi Umuahiansi, nova excitaretur ; Nos, rati posse id in bonum animorum cedere, post rem bene consideratam atque petitum consilium eorum quorum interesset, haec statuimus ac decernimus. Totum territorium quod intra fines civilis administrationis vulgo Local Government Areas continetur, quodque hos civiles Districtus comprehendit : Ekiti, Mbano, Okigwe, et Isuikwuato, a dioecesi Umuahiansi distrahimus, in novamque dioecesis formam redigimus nomine Okiguensis, atque metropolitanae Sedi Onitshansi tamquam suffra20 - A. A. S.
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ganeam subicimus. Erit autem novae Sedis cathedra in templo Sanctae Mariae, in urbe Okigwe, in qua Episcopus sedem suae auctoritatis collocabit, factis nempe iuribus iustis. Quamdiu vero Ecclesia Okiguensis Canonicorum Collegio carebit, Episcopus Consultores dioecesanos eligat, qui consilio atque opera iuvent. Cetera iure Canonico temperentur ad amussim. Quae vero per has Litteras iussimus, Venerabilis Frater Carolus Curis, Archiepiscopus titulo Medelitanus ad exitum deducet, vel quem ipse legaverit, factis ad id potestatibus necessariis. Re vero acta, documenta exarentur, atque sinceris exemplis ad Sacram Congregationem Fidei Propagandae cito mittantur. Has vero Litteras volumus nunc et in posterum ratas esse, contrariis nihil obstantibus. Datum Romae, apud S. Petrum, die quarta et vicesima mensis Ianuarii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.

Marcellus Rossetti, Proton. Apost. Liborius

Loco Plumbi In Secret. Status tab., n. 59202.
Scaccia,
Proton.
Apost.
I Civitatis Ialespolitanae Patronus apud Deum Sanctus Expeditus martyr confirmatur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Ut est consuetudo, ita et in praesentia Populus Dei experiendo probe novit quantum vitae christianae proficiat pietas erga claros Ecclesiae filios qui, in Sanctorum numero ab Apostolica Sede publice collocati, evangelicae perfectionis exemplaria fuerint in terris optimique coram Deo intercessores sint in caelis. Huius rei plane sibi conscii, non solum clerus ac fideles dioecesis Ialespolitanae Sanctum Expeditum martyrem peculiari pietate venerantur et colunt tamquam illius Civitatis Patronum apud Deum, sed etiam Epi-
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scopus ipse Ialespolitanus, cum talis Patroni electionem ex communi cleri ac fidelium optato approbavisset, nuper ab Apostolica hac Sede poposcit ut praestituta probataque electio rite confirmaretur. Nos igitur de sententia Sacrae Congregationis pro Sacramentis et Cultu Divino deque summa potestate Nostra Apostolica, cum memoratae res sint ad statutum ius peractae, Sanctum Expeditum, martyrem, Civitatis Ialespolitanae apud Deum Patronum confirmamus, cunctis adiectis iuribus liturgicisque privilegiis iuxta ipsam eiusdem Sacrae Congregationis Instructionem de Calendariis particularibus atque Officiorum et Missarum Propriis recognoscendis sub n. 30. Contrariis quibuslibet non obstantibus. Ceterum volumus ut hae Litterae Nostrae religiose serventur suosque nunc et in posterum habeant effectus. Datum Eomae, apud S. Petrum, sub anulo Piscatoris, die xiv mensis Ianuarii, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco g Sigilli In Secret. Status tab., n. 56847.
II
Sinitur pretioso diademate redimiri imago Beatae Mariae Virginis vulgo Iconavetere nuncupata, quae in cathedrali templo metropolitanae Ecclesiae Fodianae exstat.
IOANNES PAULUS P P . II Ad futuram rei memoriam. Cum ducentesimus et quinquagesimus feliciter recurreret annus impletus ex quo fideles Fodiani mariali, ut fertur, prodigio sunt ditati cumque secundum etiam revolveretur saeculum postquam imago Beatae Mariae Virginis vulgo (( Iconavetere appellata a Petriano Canonicorum Collegio coronata est, Venerabilis Frater Iosephus Lenotti, Archiepiscopus Fodianus, datis litteris die XII mensis Decembris anno MCMLXXX, vota quoque cleri ac populi significans, a Nobis enixe petivit ut illam imaginem Nostro nomine et auctoritate pretioso sineremus diademate redimiri. Nos igitur huiusmodi precibus libenti animo cupientes obsecundare, de sententia Sacrae Congregationis pro Sacramentis et Cultu Divino, hisce Litteris Nostraque Apostolica potestate Fodiano Ordinario eas partes committimus ut imagini Beatae Mariae Virginis vulgo Iconavetere )) nuncupatae et in
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templo cathedrali eiusdem archidioecesis impensis fidelium obsequiis excultae, die suo arbitrio deligendo, iuxta ritum formulamque praescriptam, pretiosam coronam Nostro nomine et auctoritate imponat. Nos vero minime dubitamus quin haec sacra sollemnia in religionis bonum populique spirituale emolumentum bene vertant; pariterque fore confidimus ut eius urbis cives, quin immo totius Fodianae Ecclesiae Christifideles ad caeli Reginam venerandam magis magisque in dies incitentur. Contrariis quibusvis non obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die x x i mensis Ianuarii, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco B Sigilli In Secret. Status tab., n. 56883.
ALLOCUTIO
Iis qui plenario coetui Secretariatus pro non credentibus interfuere coram admissis.*
Messieurs les Cardinaux, chers Frres dans Vpiscopat, chers amis, 1. C'est une joie pour moi de rencontrer ce matin, pour la premire fois, les participants l'Assemble plnire du Secrtariat pour les non-croyants, avec son nouveau Pro-Prsident et ses nouveaux membres. Le thme que vous tudiez prsentement, Science et non-croyance , est d'une importance capitale, et le Saint-Sige est dsireux depuis longtemps d'en promouvoir l'approfondissement. Il se situe bien dans la finalit de votre Secrtariat qui a reu pour tche la fois l'tude de l'athisme et le dialogue avec les non-croyants. Il est bien clair pour vous tous, je le sais, qu'il ne s'agit pas d'une tude poursuivie de faon acadmique, mais d'un travail de rflexion pastorale, ce qui n'exclut ni rigueur des mthodes ni recherche approfondie. Certes, vous ne pouvez dialoguer, comme les deux autres Secrtariats, avec des
* Die 2 m. Aprilis a. 1981.
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instances internationales adquates; votre travail implique plutt des rapports avec les Confrences episcopales selon les diverses situations socio-culturelles. 2. Sous ce dernier aspect, votre thme de recherche est trs riche, si l'on considre que la science est un fait de culture, comportant des consquences importantes sur les mentalits, qu'il s'agisse des sciences de la nature ou des sciences humaines. Chercher comprendre la totalit du rel est une ambition lgitime qui honore l'homme et que partage le croyant. Il n'y a donc pas d'opposition ce niveau, mais plutt celui des mentalits, lorsque ces dernires sont domines par une conception scientiste, selon laquelle le domaine du vrai s'identifierait ce qui peut tre connu et vrifi exprimentalement. Une telle mentalit positiviste marque en profondeur la culture moderne drive de la philosophie dite des lumires . C'est alors une certaine philosophie qui s'oppose de manire idologique la foi, mais non pas la science elle-mme. Bien au contraire, la recherche passionne des comment appelle une rponse aux pourquoi . Il en va de mme, en un certain sens, pour les sciences humaines, qui connaissent un essor croissant et dont le domaine est d'ailleurs plus difficile dfinir. Ne succombent-elles pas une prtention scientiste bien plus qu'elles ne font preuve de leur relle scientificit, lorsque leurs promoteurs tendent prsenter comme modle idal de ce type de connaissance une conception rduisant l'homme qui est sujet un objet d'tudes, de recherches et d'exprimentations, l'exclusion de la ralit proprement spirituelle? 3. Le dveloppement des sciences, par le surcrot de rationalit qu'il apporte, en appelle finalement une vise de totalit qu'il ne fournit pas : le sens du sens. Car s'il est vrai que la science est la forme privilgie de connaissance, il ne s'ensuit pas pour autant que le savoir scientifique soit la seule forme lgitime de savoir. Dans cette perspective radicalement rductionniste, la foi n'apparatrait plus que comme une reprsentation nave de la ralit, lie une mentalit mythologique. Dans une perspective totalisante au contraire, il importe de bien discerner les ordres spcifiques, et, loin d'opposer les contenus, de proposer leur intgration dans une piphanie du vrai.
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Il est certain que la prise en considration de la totalit du rel est dlicate et difficile. Parfois il y a rduction d'un ordre l'autre; parfois au contraire on pense pouvoir faire fi de toute articulation. Il faut reconnatre l une double tentation pour les croyants: le rationalisme et le fidisme. 4. Au reste, plus que d'une confrontation abstraite entre l'incroyance scientifique et la foi chrtienne, c'est d'un dialogue entre les hommes qu'il s'agit, o la dynamique de la rationalit ne s'oppose nullement la transcendance de la foi dans sa spcificit, mais, en un sens, l'appelle. C'est dans l'exprience de la vie qu'il apparat ncessaire de surmonter le vide intrieur apport par l'effondrement du sens, lorsque la totalisation des activits des hommes se situe dans un univers clos et n'est plus assume dans une perspective qui les dpasse, dans un supra-rationnel qui, loin d'tre un non-rationnel ou un infra-rationnel, est le fondement et la fin de la rationalit. 5. Il faut signaler aussi un risque inhrent la mthode d'investigation scientifique elle-mme. Elle a son objet et ses exigences propres. Mais, dans la mesure o elle imprgne toute la pense, toute la manire de voir l'existence, elle peut entraner dans le domaine de la foi la perte de la certitude propre cette dernire, o le savoir est aussi amour. Ainsi, cet esprit de recherche perptuelle peut amener remettre en cause les donnes essentielles de la foi et, sans les nier, suspendre le jugement et l'affirmation, tant qu'on n'a pas lucid soimme toutes les raisons de croire et tous les aspects du mystre chrtien, comme si on attendait d'autres dcouvertes touchant le credo lui-mme. Certes il faut, comme disait l'aptre Pierre, tre toujours capable de rendre compte de l'esprance qui est en nous. Et il y a un vritable travail scientifique poursuivre assidment en thologie, en exgse, en morale; mais en s'appuyant sur un donn rvl, et l'intrieur d'une adhsion globale dj donne Jsus-Christ et son Eglise qui ne met pas provisoirement entre parenthses les affirmations certaines du Magistre. C'est pour vous, bien sr, une vidence ; mais les esprits imbus de recherche scientifique peuvent y trouver une gne ou un obstacle, faute de comprendre le spcifique et la transcendance de la foi, et ils risquent de demeurer sur le seuil de celle-ci.
1
1
Cf. i p 3, 15.
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6. Cette difficult, comme celles plus radicales que je signalais plus haut, il importe de les clairer et d'aider nos gnrations les surmonter. Comme je le disais le 11 octobre dernier, propos du thme que vous tudiez, une catchse insuffisamment informe de la problmatique des sciences humaines, dans leur diversit, peut accumuler les obstacles dans une intelligence, au lieu d'y frayer le chemin l'affirmation de Dieu . C'est le cas lorsqu'il s'agit d'un vritable dcalage entre l'image actuelle du monde vhicule par les sciences et surtout par la vulgarisation des sciences dans le grand public et les expressions traditionnelles de la foi, rptes parfois sans souci des mentalits relles. 7. Enfin, comment oublier que des savants eux-mmes reconnaissent que l'objectivit et la rationalit, si importantes soient-elles, ne comblent pas le besoin qu'a l'homme de l'intelligence de son destin? Mais cela ne suffit pas les conduire reconnatre un Dieu personnel et transcendant. Et certains se tournent vers une sorte de panthisme coloration mystique. Rpudiant le scientisme, cette science gare audel de ses frontires, ils rejettent tout autant les Eglises institues, en raison d'une revendication d'autonomie humaine et de critiques d'ordre socio-politique, conjugues avec le relativisme qu'engendrent la dcouverte des diverses religions et le foisonnement des sectes. La rencontre entre la science et la foi pose des problmes que le croyant peut rsoudre raisonnablement. Mais le mystre de la foi ne peut se vivre que de manire existentielle. Et la rencontre multiforme de l'athisme, de l'incroyance, de l'indiffrence requiert l'existence de croyants aux convictions bien charpentes et vivant une exprience chrtienne, autrement dit possdant une formation solide, qui ne soit pas spare de la prire et du tmoignage vanglique. La foi est un don de Dieu, une grce, et encore une fois, elle suppose l'amour. 8. Les universits catholiques, les philosophes et les thologiens, les penseurs et les crivains, pour leur part, ont un rle considrable remplir : prsenter une anthropologie vraie et crdible, travers les diverses cultures, ce terrain fondamental de rencontre. Comme je l'ai dit l'UNESCO le 2 juin dernier : L'homme vit d'une vie vraiment humaine grce la culture (n. 6). Il s'agit de montrer comment l'homme et aujourd'hui l'homme marqu par les sciences et l'esprit
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scientifique devient pleinement homme en s'ouvrant la plnitude du Verbe Incarn: Voici l'homme. C'est dire l'importance pour l'Eglise d'une pastorale de l'intelligence. Et le Secrtariat pour les non-croyants se doit d'y jouer un rle important d'incitation, d'approfondissement, de suggestions, de proposition, au sein de la Curie romaine et au service des Eglises locales affrontes au dfi de l'athisme et au drame de l'incroyance, en liaison bien sr avec les comptences universitaires. Il pourra ainsi aider de nombreux croyants tmoigner des valeurs qui constituent leurs raisons de vivre, trouver les mots pour les faire partager, et ne pas craindre de s'affirmer comme tmoins de Dieu au nom mme de la qute obstine de la Vrit qui, travers des sicles de recherche scientifique, fait la grandeur de l'humanit. Ces rflexions n'puisent videmment pas ce vaste sujet. Nous y reviendrons. Je souhaite que vous y trouviez aujourd'hui un encouragement poursuivre votre travail. Continuez frayer un chemin l'Evangile, jeter des ponts. Que l'Esprit Saint vous claire et vous fortifie ! Avec mon affectueuse Bndiction Apostolique.
NUNTII RADIOTELEVISIFICI
I Romae ad Collem Palatinum, post expletum pium exercitium Viae Crucis .*
1. Noi Ti adoriamo, Ges Cristo, e Ti benediciamo, perch con la tua santa Croce hai redento il mondo . Nella tarda sera di questo Venerdi Santo siamo venuti qui, cari Fratelli e Sorelle, Romani e pellegrini delle diverse parti del mondo, per glorificare la Croce di Cristo. Questa Croce sta qui, in mezzo ai resti del Colosseo, come un segno. Presso questa Croce abbiamo meditato sulla Via delia Croce di Ges di Nazaret e sulla sua morte di Croce. Ges il Nazareno, il Re dei Giudei ; tale iscrizione Pilato fece porre sopra il capo del Condannato. Presso questa Croce abbiamo meditato sulla storia delia Via Crucis
1
* Die 17 m. Aprilis a. 1981. Gv 19, 19.

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dei cristiani delle prime generazioni e dei primi secoli via che ha condotto ai luoghi del martirio di Roma e del mondo an tico. Quelli che perirono per la fede, abbracciavano con amore la Croce di Cristo ripetendo : (( ti benediciamo, o Cristo, perch con la tua santa Croce hai reden to il mondo. Hanno preso su di s lo stigma delia Redenzione, reso incandescente dal loro proprio sangue, ed hanno cosi completato, con la propria Croce, quello che mancava ai patimenti di Cristo . E cosi stato nelle diverse epoche delia storia e nei diversi luoghi delia terra. Nei luoghi vicini e in quelli lontani. Il mio recente pellegrinaggio in Estremo Oriente ha ricordato a tutti quanto simile sia stata la via dei nostri fratelli e sorelle di quei lontani territori alia via delle prime generazioni di martiri che qui sono passate, seguendo Cristo fino alia morte. Non possiamo terminare questa giornata senza ricordare, senza abbracciare con la memoria e col cuore tanti nostri fratelli e sorelle nella fede, che, anche nella nostra epoca, sono pronti ad essere oltraggiati per amore del nome di Cristo in diversi modi, con diverse umiliazioni, discriminazioni, incarcerazioni e torture. Tutti Voi, cari con-testimoni delle sofferenze di Cristo, ovunque siate sappiate che siete stati presenti insieme con noi qui, in questa Via Crucis nel Colosseo siete stati presenti nel cuore dei Papa, successore di Pietro, e nel cuore di tutta P assemblea !
2 3
2. Noi ti adoriamo, Ges Cristo ! Ti adoriamo. Ci mettiamo in ginocchio. Non troviamo le parole sufficienti n i gesti per esprimerti la venerazione, delia quale ei compenetra la tua Croce; delia quale ei compenetra il Tuo abbassamento fino alia morte; delia quale ei compenetra il dono delia Redenzione, offerto a tutta Pumanit a tutti e a ciascuno mediante la sottomissione totale e incondizionata delia tua volont alla volont del Padre. Dio infatti ha tanto amato il mondo da dare il suo Figlio unignito . E il Figlio, Cristo Ges, p u r essendo di natura divina, non considero un tesoro geloso la sua uguaglianza con Dio; ma... assumendo
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Cfr. Col i , 24. Cfr. At 5, 41. Gv 3, 16.
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la condizione di servo ... umilio se stesso facendosi obbediente fino alia morte e alia morte di Croce.... E proprio per ci diventato il Signore delle nostre anime : Redentore del mondo. E proprio per ci ci ha rivelato fino alla fine Vamore di Dio per Vuomo : Pamore del Padre. Lo ha rivelato in s : in s obbediente fino alia morte. Lo ha rivelato assumendo la condizione di servo : di quel Servo di Jahve preannunziato da Isaia : ((Egli si caricato delle nostre sofferenze / si addossato i nostri dolori / e noi lo giudicavamo castigato / percosso da Dio e umiliato. / Egli stato trafitto per i nostri delitti, / schiacciato per le nostre iniquit. / Il castigo che ci d salvezza si abbattuto su di l u i ; / per le sue piaghe noi siamo guariti. / Noi tutti eravamo sperduti come un gregge / ognuno di noi seguiva la sua strada; / il Signore fece ricadere su di lui / Piniquit di noi tutti. / Maltrattato, si lasci umiliare / e non apri la sua bocea; / era come agnello condotto al macello, / come pcora muta di fronte ai suoi tosatori, / e non apri la sua bocea. / ... / Dopo il suo intimo tormento vedr la luce / e si sazier delia sua conoscenza ; / il giusto mio servo giustificher molti, / egli si addosser la loro iniquit. / Perci io gli dar in premio le moltitudini... / perch ha consegnato se stesso alia morte / ed stato annoverato fra gli empi, / mentre egli portava il peccato di molti / e intercedeva per i peccatori . Egli ha rivelato Pamore del Padre nel suo amore. DalPaltezza delia sua Croce ha il diritto di parlare agli uomini di tutti i tempi Chi vede me vede il Padre ! Egli ci ha rivelato mediante la sua Croce e la sua passione il Padre di tutti i figli prodighi. Egli ci ha rivelato mediante la sua morte, che nel mondo c' P Amore V Amore: pi forte delia morte. E pi forte dei peccato. Egli ei ha rivelato Dio, ricco di misericordia. Egli ha aperto dinanzi a noi la via delia speranza.
5 6 7 8
3. Ed ecco : noi, che al termine del Venerdi Santo romano ci troviamo vicino al Colosseo, presso la Croce dei secoli, desideriamo per mezzo delia tua Croce e delia tua Passione, o Cristo, cridare oggi verso questa Misericordia, che in modo irreversible entrata nella storia
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FU 1, 6-8. Is 53, 4-7. 11-12 Cfr. Gv 14, 9. Ef 2, 4.
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delPuomo, nel nostro intero mondo umano e che nonostante le apparenze di debolezza pi forte del male. la pi grande potenza e forza sulla quale possa appoggiarsi Puomo, minacciato da tante parti. Hgios 6 Thes / Hgios ischyrs / Hgios Athnatos, elison hyms / Sanctus Deus / Sanctus Fortis / Sanctus Immortalis, miserere nobis. / Santo Dio, / Santo Forte, / Santo Immortale : abbi piet di noi. Abbi piet: eleison: miserere! La potenza del tuo amore si dimostri ancora una volta pi grande dei peccato, che si chiama il principe di questo mondo )) ! Perch con il tuo Sangue e la tua passione Tu hai redento il mondo ! Amen.
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II Dominica Paschae in Resurrectione Domini datus, ex externo Basilicae Vaticanae podio.*
1. (( Credo ... in Ges Cristo ... nostro Signore, il quale f u concepito di Spirito Santo, nacque da Maria Vergine ... . Ogni domenica ei riuniamo in questo luogo venerando, quando il sole giunge a meta dei suo corso, per professare questa nostra fede. Oggi desideriamo farlo in modo particolarmente solenne, perch Colui che fu concepito di Spirito Santo e nacque da Maria Vergine risuscitato! il terzo giorno risuscitato! NelPodierna liturgia S. Pietro dice : - Voi conoscete ci che accaduto ... cio come Dio consacr in Spirito Santo e potenza Ges di Nazaret. Con questa stessa potenza, Colui che ((fu crocifisso, mori e f u sepolto , il terzo giorno risuscit !
1
2. Victimae paschali
laudes
immolent
christiani!
Noi glorifichiamo oggi Cristo Vittima Pasquale corne Vincitore delia morte. E glorifichiamo oggi quella Potenza che ha riportato vittoria sulla morte ed ha completato il Vangelo delP opera e delle parole di Cristo con la testimonianza definitiva delia Vita !
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Gv 12, 31.
* Die 19 m. Aprilis a. 1981. At 10, 37-38.

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E glorifichiamo oggi lo Spirito Santo, in virt del quale Egli fu concepito nel seno delia Yergine, con la potenza delia cui unzione Egli passo attraverso la passione, la morte e la discesa agli inferi, e con la cui forza vive!; e l a morte non ha pi potere su di lui.
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3. Glorifichiamo lo Spirito Santo che Signore e d la vita. In questo anno in cui tutta la Chiesa nella sua universalit ricorda Popera del Concilio Costantinopolitano primo, professiamo la nostra fede nello Spirito Santo che con il Padre e il Figlio adorato e glorifcate ; e glorifichiamo la potenza di questo Spirito che Signore e da la vita , potenza manifestata nel modo pi pieno nella risurrezione di Cristo. 4. Cristo risorto passera per la porta chiusa dei cenacolo, nel quale si erano riuniti gli apostoli, si fermera in mezzo a loro e dira Pace a voi!... Ricevete lo Spirito Santo. Con queste parole, con questo alito divino, egli inaugurera il tempo nuovo : tempo delia discesa dello Spirito Santo, tempo delia nascita delia Chiesa. Sar quello il tempo delia Pentecoste distante dalla solennit dierna cinquanta giorni eppure gi iscritto, in tutta la sua pienezza, nelPodierna Festivit pasquale e radicato in essa. Quest'anno aspetteremo con un fervore particolare la Pentecoste, la aspetter tutta la Chiesa e in modo speciale la aspetteranno coloro che, mediante la successione episcopale, portano Peredit degli Apostoli. Ci prepareremo ad essa da oggi, dal giorno in cui il Signore Risorto ha detto agli Apostoli: ((.Pace a voi... Ricevete lo Spirito Santo . 5. Alla Chiesa e al mondo invio un frvido e cordiale augurio di pace, delia pace pasquale, delia pace vera e duratura. Rivolgo questi auguri a tutti coloro che vivono nell'ansiet, nella tensione, nella minaccia agli uomini e ai popoli , in particolare a coloro che di questa pace hanno pi bisogno : Pace a voi ! 6. Mors et vita duello conftixere mirando. Vincano i pensieri di pace. E vinea il rispetto delia vita. La Pasqua porta con s il messaggio delia vita liberata dalla morte,
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delia vita salvata dalla morte. Vincano i pensieri e i programmi di tutela delia vita umana contro la morte, e non le illusioni di chi vede un progresso delPuomo nel diritto di infliggere la morte alia vita che stata concepita. 7. (( Credo in Ges Cristo unico Figlio di Dio, nostro Signore, il quale fu concepito di Spirito Santo, nacque da Maria Vergine. Oggi a questa Vergine-Madre del Risorto cantiamo : Regina caeli laetare! Regina caeli laetare, quia quem meruisti portare resurrexit sicut dixit, Alleluia. Ricordiamo il Concilio Costantinopolitano I, dal quale ei separano 1600 anni ; ricordiamo anche, dopo 1550 anni, il Concilio efesino per venerare lo Spirito Santo nella sua opera pi grande : Plncarnazione dei Verbo Eterno. Il ricordo di quest'ultimo anniversario un nuovo motivo di gioia pasquale per la Chiesa insieme con Maria: Regina caeli laetare. 8. Che i nostri cuori siano aperti al messaggio dello Spirito Santo che Signore e d la vita, contenuto nella Risurrezione di Cristo, cosi come ad esso fu aperto il cuore di Maria : il cuore delia Regina dei cieli. Ed ora questi auguri di gioia pasquale dei gaudium paschale siano espressi dalle parole che pronuncer in diverse lingue. Giungano esse a tutti. Annuncino a tutti la Potenza del Signore. Proclamino a tutti la verit delia speranza ! Vota sua et omina Summus Pontifex pronuntiavit lingua Itlica, Gallica, Anglica, Germanica, Hispanica, Lusitana, Graeca, Albaniensi, Dacoromana, Hungarica, Cecha, Slovachiensi, Croata, Slovena, Serba, Serba-Lusatia, Bulgarica, Bielorussica, Russica, craina, Lituana, Lettonica, Nederlandica, Suetica, Finnica, Hibernia, Romancia, Melitensi, Georgiana, Hebraica, Armeniaca, Arabica, Aethiopica, Svailica, Hindustanensi, Sinensi, laponica, Coreana, Vietnamiensi, Indonesiana, Philippina-tagalog, Polonica, Latina.
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VENERABILI FRATRI NOSTRO AGNELLO S. R. E. PRESBYTERO CARDINALI ROSSI SACRAE CONGREGATIONIS PRO GENTIUM EVANGELIZATIONE PRAEFECTO.
Dulce Nobis est aliorum Episcoporum, qui Nobiscum Christifidelibus inserviunt, labores, difficultates, fructus ministerii, gaudia agnoscere, et cum iis haec omnia fraterna caritate communicare. Hinc, Venerabilis Frater Noster, cum accepimus te proximo mense Aprili quintum et vicesimum annum esse sollemniter celebraturum, ex quo es Episcopus ordinatus, has Litteras curavimus tibi mittendas, quibus tecum gauderemus tuque causam haberes, cur vehementiore laetitia efferreris. Te namque laetari fas est, quo modo Apostoli antecessores nostri, et ii qui eorum exempli memores, eorundem doctrinam et opera in hominum societate repetunt. Tu quoque partes egisti eodem apostolico cum animo, quo ductus plurima es aggressus ut Christum notum faceres et in suorum cordibus confirmares. Haec quidem in dioecesi Barrensi de Pirahy, cuius exiguum regimen nequit cum operibus comparari, tam multa etenim haec fuerunt, tamque pro animarum utilitate salubria; haec in Rivi Nigri archidioecesi, ubi ad brevissimum tempus commoratus, significasti tamen quae dotes tuae essent et quae pastoralis sapientia, tametsi simul studio quaestionum Concilii Vaticani II et aliis muneribus distinebaris ; haec in archidioecesi S. Pauli in Brasilia, in qua praesertim tibi cordi fuerunt quaedam maximi momenti ad Universitatem studiorum Catholicam eius urbis, ad Seminarium Centrale, ad doctrinam et actionem pastoralem sacerdotum, iuvenum in primis, pertinentia. Demum a Decessore Nostro Paulo VI v. m. S.R.E. Cardinalis creatus ac deinde praepositus Sacrae Congregationi pro Gentium Evangelizatione cotidie ostendis ad officium, quo fungens, et experientiam gubernandi tulisse et eum Christi amorem, qui consulta suggerit et illuminat, unde istud Sacrum Dicasterium id perficere nititur, quod nomen eius postulat. Ut quaedam tangamus, missionalia itinera fecisti Missionibus visendis, Episcopis et viris ecclesiasticis conveniendis, quo melius condicionibus missionalibus cognitis aptiores pastorales normas proponeres, in multaque alia incumbis, id potissimum spectans, ut missionalis apostolatus provehatur. Cetera longum est enumerare. At satis est hinc colligere omni cum contentione te conatum esse propositum explere in tuo episcopali insigni inscriptum : (( Oportet illum regnare .
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Haec omnia sunt thesaurus tuus, de quo tibi gratulamur quemque tu pro christiana prudentia, fac in dies augeas, dona interim et beneficia a Domino accepta tibi repraesentans intima memoria, corde grato pioque. Nos vero tibi hoc caelitus adprecamur et quasi conciliamus Apostolica Benedictione, cum iis omnibus participanda, qui te in episcopali Iubilaeo celebrando circumstabunt. Datum Romae, apud S. Petrum, die x x x mensis Martii, anno M C M L X X X i , Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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ITINERA APOSTOLICA
EX HABITIS DUM S U M M U S PONTIFEX IN EXTREMUM ORIENTEM PERAGRAT DELECTAE ALLOCUTIONES.
Manilae, in templo sanctuario Beatae Mariae Virginis a Perpetuo Succursu, ad Religiosas habita.*
Dearly beloved Sisters, I bless the providence of God that has brought me back to Manila, back to this Sanctuary of Our Lady of Perpetual Help, where I once celebrated Mass. I bless the providence of God that has brought me to you, and you to me. It always brings me happiness to be with Sisters during my apostolic journeys, but today there is the special joy of knowing that your country is one of those where vocations to the consecrated life are flourishing, and that this generous response to grace is itself a gift of God to you. 1. And as I thank the Lord for the many people whom he has called to the religious life, I wish to express to you my esteem and affection in Christ Jesus, and I wish to offer you my encouragement. In the first place, I would like to help you preserve and increase in your hearts the reverence and love for your sublime vocation. I pray that every day you will rpond to that vocation more generously, so that you will grow steadily in the likeness of Christ your Ideal and your Teacher : for your religious consecration is essentially an act of love for Jesus Christ. 2. The more intensely you live this love and unite yourselves more closely to Jesus, the greater witness you will bear to the Gospel. It has often been noted that there is a close connection between the fervor of the religious life of a country and the condition of the Church in that country : fervent religious life means a living and apostolic Church ; where that fervor grows cold, the vitality of the local Church is reduced. If, by a mischance, tepidity and mediocrity were to set in, they would soon be reflected among the Christian people. On the other hand, throughout the history of the Church, when she has been assailed by crises, it has always been the religious life that has given the signal for a reawakening and a renewed fidelity to the Gospel.
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And your own responsibility in this regard is increased by the fact of the special situation prevailing in the Philippines. Yours is a land profoundly marked by Catholicism, in an immense part of the world that needs the witness of a fervent and vital Church, so that the Gospel may be more widely known and embraced. 3. You have perfectly understood this, and all your activity shows that your generous consecration to the love of God makes you particularly capable of loving all your brothers and sisters, ready to spend yourselves for them with no thought of self and without reserve. I know how hard you work for children, for the sick and the aged, for families, for the poor and for the many refugees Avho have come to this region. I know that you share in catechetical work, and I assure you that this work is deeply appreciated by the Bishops. You are truly witnesses to Christ's love, and your Pastors are thankful for your own loving presence and activity among those whom the Savior loves with a special love. In the name of Jesus and in the name of his Church I thank you all. At the same time I would assure you that the transformation of the world and the building up of Christ's Kingdom of justice and peace can be effected only by grace and the power of God's love in us. Only love can trasform hearts, and without love there can be no adequate reform of structures in society. The only violence that leads to the building up of the Kingdom of Christ is the sacrifice and service that are born of love. 4. I also express my gratitude to those of you who live the cloistered and contemplative life, so open to the presence of the living God, in the midst of a world that is so often confused and is groping to find the light. You are so deeply needed. And through your daily life of prayer and sacrifice, united with the oblation of Christ, you powerfully aid your Sisters in the active apostolate. You are, moreover, of great assistance to the whole Church and its visible Head in the mission of proclaiming Christ, and I tell you that I count very much upon your collaboration and your supplications to the Lord. 5. The mission of Religious is thus a very important one. And in order to help you to respond to it ever more perfectly, I would like to mention three points of fundamental importance. First, there is your task of being witnesses. By reason of your baptism, you must be a sign and instrument of union with God and of the
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salvation of the world. It is life in the Spirit that must come first, through listening to the word, through interior prayer, through the faithful accomplishment of the task given to you, through the gift of yourselves in service, and through the humility of repentance. Through your religious consecration, you are a visible testimony to the w orld of the deep mystery of Christ, for you represent him "in contemplation on the mountain, or proclaiming the kingdom of God to the multitudes, or healing the sick and maimed and converting sinners to a good life, or blessing children and doing good to all people, always in obedience to the will of the Father who sent him". Through your particular vocation, lived out in an Order or Congregation approved by the Church, you are a special sign of sanctification and apostolic work that gives you a specific role in the Church, a role with its own distinctive character. Always remain faithful to that vocation, in spite of temptations. Find your joy in preserving your interior identity and in being outwardly recognized for what you are. The second point that I wish to mention is prayer. It is vital that everyone should appreciate the need for prayer and should actually pray, but Religious, as people called to be specialists in prayer, must seek God and love him above all things; in all circumstances, they must strive to live a life hidden with Christ in God, a life from which love of neighbor springs and becomes a pressing need. You must therefore, through Christ and with Christ and in Christ, intensify your personal and communal familiarity with the principal source of apostolic and charitable activity, and in this way you will be sharing intimately in the mission which takes its origin from the Father. As I said in my message to the Plenary Meeting of the Sacred Congregation for Religious and Secular Institutes, "your first duty is to be with Christ. A constant danger for those engaged in apostolic work is to become so engrossed in work for the Lord as to forget the Lord of the work". And so, in the taxing routine of your apostolic tasks, always make sure that you devote periods of each day to personal and community prayer. These times of prayer must be carefully guarded and suitably prolonged, and you must not hesitate to supplement them by periods of more intense recollection and prayer, at times especially set aside for this purpose. You must always ensure that the natural center of your communities
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Cf. Mutuae Relationes, 4b. Lumen Gentium, 46.
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is the Eucharist : you will accomplish this by your fervent daily participation in the Mass, and by community prayer in an oratory where the Eucharistie presence of Christ expresses and realizes what must be the principal mission of every religious family. The third point that I wish to mention is loving docility to the Church's Magisterium, which is an obvious consequence of the special ecclesial position which is yours. As you know, religious life has no meaning except in the Church and in faithfulness to her directives. "It would be a serious mistake to make the two realitiesreligious life and ecclesial structuresindependent one of the other, or to oppose one to the other as if they could subsist as two distinct entities, one charismatic, the other institutional. Both elements, namely, the spiritual gifts and the ecclesial structures, form one, even though complex, reality". So I exhort you to be always ready to embrace the teaching of the Church, and, in fidelity to your charism, to collaborate in the pastoral activity of your local dioceses, under the direction of your Bishops united to Peter and in union with Christ. Your adherence to the word of God as it is proclaimed by the Church will be the measure of your effectiveness in communicating the truth and the freedom of Christ. The same Holy Spirit who makes us attentive to "the signs of the times" has endowed Christ's Church with the apostolic and pastoral charism of Magisterium, so that she may effectively transmit Christ's vivifying and liberating word of truth. Let us always remember the words of Jesus : "You will learn the truth and the truth will make you free".
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6. It is so appropriate that our meeting takes place today in this Sanctuary dedicated to Mary, Mother of Perpetual Help, the title which reminds us that we are in constant need of her protection. As the Council teaches, the Mother of God is the Christian's model in faith, love and perfect union with Christ ; and in a special way she is the Mother and model of those who live the consecrated life. You show your devotion to Mary by celebrating her feasts, by daily prayer in her honor and especially the Rosary, and by imitating her life. May that devotion grow stronger every day. Your consecrated
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Cf. Evangelica Testificatio, Mutuae Relationes, 34. Jn 8:31. Cf. Lumen Gentium, 63.
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life should mirror Mary's life : the "yes" which she uttered at the Annunciation was nothing but a confirmation of her previous attitude, and the point of departure for a journey in the Lord's company that lasted all her life. In this way, Mary reminds Religious of the need to respond ever more generously to the Lord's plans for them. Each one will give this response in the first place by her openness to the Holy Spirit, by her continual conversion to Christ, by her chastity, poverty and obedience, in short by the unending discovery of her vocation and mission in the Church. And this constitutes that "continued formation" that for a number of years has been put forward as being so necessary. 7. The consecrated love of your religious life is lived in the context of an ecclesially approved Institute and for this reason has a community element. It concerns all Religious, whatever their place in their comunities. Each Institute has responsibility for the formation of its members according to its proper charism and in fidelity to the Magisterium of the Church. In this regard the union among sisters, devotion to others, interest in the world's problems, and the wholesome organization of daily life will sustain and foster the efforts of all concerned. 8. I would like to extend an earnest invitation to you to intensify your apostolic collaboration at the service of Christian families. This is in harmony with the conclusions reached by the recent Synod of Bishops. The links between families and the religious life are both profound and vital ; the Christian family is the normal source of vocations to the religious life. Religious life will help families to become ever more Christian and to witness ever more clearly to the love of Christ, by assisting them in the Christian education of their children, in caring for the sick and in meeting the problems of life. 9. By your contact with families and through the example of holiness that you give in all your apostolates, you are able to be instruments of God's grace in regard to religious vocations. Indeed, you have been given this role to play : through prayer and your joyful lives of consecration to the Lord you are called to make the religious vocation in the Church something attractive to young girls and young women today. They must be able to perceive clearlybeing convinced by the witness you givethat your lives are permeated with a personal love for your spouse Jesus Christ, a love that also embraces him in the whole of humanity.
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In my first Encyclical I mentioned that we "cannot live without love". We remain incomprehensible to ourselves if we do not experience it and make it our own. And it is when we do bear witness to a joyful and sacrificial love that Our way of life becomes credible and the call of Christ, humanly speaking, becomes attractive and worth following. To be able to show the young that consecrated love for Jesus can itself fulfill the deepest aspirations of the human person is a great mission of faith, and, dear Sisters, it is yours. Finally, I thank you once again for your help in making this pilgrimage possible through your prayers and your ready aid. I entrust all your intentions to Our Lady of Perpetual Help, and I ask her to assist you to live your vocation ever more generously, for the coming of the Kingdom of her beloved Son, our Lord Jesus Christ. For in the words of Saint Peter : "Without having seen him, you love him ; though you do not now see him, you believe in him and rejoice with unutterable and exalted joy". Beloved Sisters : Praised be Jesus Christ !
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Manilae, in cathedrali templo, ad Religiosos habita.*
Dearly beloved in Christ, 1. Four hundred years ago this year, Bishop Domingo de Salazar arrived in Manila. He had been sent by Pope Gregory XIII to be the first Bishop of this newly created Diocese, and he had come to continue here in your country the work of evangelization and to build upon the achievements of the missionaries who had preceded him. As I celebrate the Eucharist today in the Cathedral of Manila I feel a spiritual closeness to Bishop de Salazar and to Pope Gregory. The same love for the Gospel and for the Filipino people which inspired them has in turn prompted me, the present Bishop of Rome, to come to your beloved land to proclaim the message of Christ and to strengthen you in the faith. This is a moment of great joy for me as I celebrate the Eucharist with you in the Cathedral of Manila, as we unite our
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Of. Redemptor Hominis, 10. 1 Pt 1:8.
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hearts and voices in proclaiming the greatness of God and in giving praise and glory to the Father, and to the Son and to the Holy Spirit. We do this, recalling the great efforts at renewal made by this local Church in Manila during the year 1979, and asking God to bring to fruition the good work begun in the Archdiocesan Synod. During these days it will be my special honor to beatify Lorenzo Ruiz, one of your own countrymen, the father of a family and a layman of courageous faith. Among all the events by which you have commemorated the fourth centenary of the Church in Manila, the beatification of Lorenzo Ruiz and his fifteen martyr companions holds a principal place. May it also be an encouragement for all of youBishops, priests, religious and laityto strive after the holiness that is found in Christ Jesus. 2. At this time I wish to address a special message to the men religiousboth priests and brotherswho are present here, and through them to all the men religious of the Philippines. May I begin, my brothers, by expressing my gratitude to the Lord for your presence in the Church and for your collaboration in the Church's mission of proclaiming the Gospel of our Lord Jesus Christ. In the passage from Saint John which we have just heard, we are reminded of the essence of religious life. "You did not choose me, but I chose you and appointed you that you should go and bear fruit". Through the initiative of the Savior and your own free response, Christ has become the purpose of your life and the center of all your thoughts. It is because of Christ that you made your profession of the evangelical counsels ; and it is Christ who will sustain you in faithfulness to himself and in loving service to his Church. Religious consecration is essentially an act of love: Christ's love for you and in return your love for him and for all his brethren. This mystery is proclaimed today in the Gospel, when Jesus says to his disciples : "As the Father has loved me, so I have loved you ; abide in my love". Christ wants you to abide in him, to be nourished by him daily in the celebration of the Eucharist and to surrender your lives to him through prayer and self-denial. Trusting in his word and confident of his mercy, you respond to Christ's love. You choose to follow him more closely in chastity, poverty and obedience; and you want to
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J n 15:16. Jn 15:9.
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share more completely in the life and holiness of the Church. You want to love all those whom Christ loves as brothers and sisters. 3. The world today needs to see your love for Christ. It needs the public witness of religious life. As Paul VI once said : "Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses". If the non-believers of this world are to come to believe in Christ, they need your faithful witnessa witness which springs from your complete trust in the bountiful mercy of the Father and your persevering hope in the power of the Cross and Eesurrection. And so the ideals, values and convictions which underlie your commitment to Christ must be translated into the language of daily life. In the midst of the people of God, in the local ecclesial community, your public witness is part of your contribution to the mission of the Church. As Saint Paul says, "You are a letter from Christ... written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts".
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As religious brothers and priests you are engaged in a great variety of apostolic activities: proclaiming the word of God, administering the sacraments, teaching, catechizing, caring for the sick, assisting the poor and orphans, exercising charity, serving by prayer and sacrifice, building up the local communities to reflect the Gospel and embody the Kingdom of God. As you carry out these works of service with steadfast perseverance, remember the advice of Saint Paul : "Whatever you do, work at it with your whole being, do it for the Lord rather than for men". All these apostolic activities retain their importance today. They continue to be vital dimensions of evangelization, bearing prophetic witness to God's love and contributing to full human advancement. I am sure that the community in general, as well as the ecclesial community, will be grateful to the religious for helping the Church to maintain her commitment to these diverse expressions of her pastoral activity. At the same time, you rightly seek additional ways of bearing witness to Christ and serving his people. The Church must indeed be
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attentive to the needs of the men and women of our time. She cannot be indifferent to the problems which they face or to the injustices which they suffer. As you seek new ways of furthering the Gospel and of promoting human values, I offer you my encouragement and the assurance of my prayers. At the same time I ask you to observe this guideline : that each apostolic endeavor should be in harmony with the teaching of the Church, with the apostolic purposes of your individual Institutes and with the original charism of your founders. May I also remind you of my words at Puebla : "You are priests and religious ; you are not social or political leaders or officials of a temporal power ... Let us not be under the illusion that we are serving the Gospel if we 'dilute' our charism through an exaggerated interest in the wide field of temporal problems". It is important for people to see you as "servants of Christ and stewards of the mysteries of God".
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Faithfulness to Christ in religious life requires a threefold fidelity: fidelity to the Gospel, fidelity to the Church, fidelity to the particular charism of your Institutes. First of all, you must be faithful to the Gospel. We are reminded of this by the Second Vatican Council, which taught : "the fundamental norm of religious life is the following of Christ as it is presented to us in the Gospel". For this reason you make it your first priority to listen to the word of God, ponder it in your heart and seek to put it into practice. May you find time every day to meditate on God's word, being confident in its power to enlighten your minds and to bring to life within you the spirit of the Beatitudes. Secondly, your religious consecration, in addition to strengthening your commitment to Christ, also binds you inseparably to the life and holiness of his Spouse, the Church. And it is in the local ecclesial community that this is given concrete expression. This is the reason why it is so important for you to work in close collaboration with the clergy and laity of the local Church, and to accept willingly the authority and ministry of the local Bishop as the focus of its unity. In this connection I would like to underline two relevant expressions of this commitment to the local Church. The first is the relationship of religious priests with the diocesan clergy. Religious priests should
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be happy to take part in the apostolate of the local Church, in a loyal and disinterested way, with the diocesan priests, whose tasks they are called to share, not by way of exception, but on a regular basis. The second is the relationship with the National Conference of Bishops. In the spirit of the Document Mutuae Relationes, religious superiors should seek, accept, and cultivate a frank and filial dialogue with the Pastors, whom the Holy Spirit has placed to govern the Church of God. In this sense it cannot be stressed too much how important are the relations between the National Conference of Bishops, whose task it is to work out and establish pastoral plans for the country, and the Associations of Major Religious Superiors, which assume the task of promoting the religious life, taking care that it should remain faithful to its deepest roots and to the charism that characterizes it. As religious you are in a position to make a special contribution to the promotion of the unity of the Church. Your experience of community life, common prayer and corporate apostolic service prepares you for this task. May you dedicate yourselves to the great cause of unity with renewed vigor, seeking, in a spirit of openness and respect, to break down barriers of division and to encourage the progress of harmony and mutual collaboration. Finally, may you always be faithful to the particular charism of your individual Institutes. To illustrate this point I wish to acknowledge two events of great significance to the Church in the Philippines occurring this year : first the three hundredth anniversary of the Christian Brothers of de la Salle. The instruction of young people in the Christian faith and in the other subjects remains as indispensable for the mission of Christ as at the time when this Congregation was founded. And the Church in the Philippines has been greatly blessed through their consecrated lives and dedicated service. The second event is the celebration of the four hundredth anniversary of the presence of the Society of Jesus in the Philippines. Through their missionary efforts, through their work in schools and parishes and through the spirituality of Saint Ignatius, the priests and brothers of the Society of Jesus have made a great contribution to the Philippines and throughout the world. Similarly, all the religious families represented here today, each in a distinctive way, contribute to the life and holiness of the Church. An indication of the effectiveness of your contributions has been, and continues to be, your faithfulness to the spirit of your founders, to
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their evangelical intentions and to the example of their sanctity. May this faithfulness to your respective charisms always be seen as part of your fidelity to Christ. 6. In closing, may I say once again that your life of consecration and your partnership in the Gospel fill me with joy in my role as Pastor of the universal Church. I have come here to this Cathedral to celebrate with you and the entire ecclesial community the holiness of Christ's Church and the marvels of grace that have been accomplished in this Archdiocese during the past four centuries of evangelization. It is my prayer that the commemoration of this anniversary will be an added incentive for you to make your specific contribution as religious to the life of this local Church and to the life of the Church throughout the whole country. I pray that zealous religious will continue, as in the past four centuries, to serve the People of God faithfully by word and deed. And by your own generous and joyful example may young men be encouraged to carry on the traditions in this new era of grace. May the Virgin Mary, Mother and model of all religious, assist you by her prayers. May she be your constant guide on the journey of faith to the heavenly Father, and may she help you to attain your highest goal : oneness in love with our Lord Jesus Christ.
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Manilae, ad Exc.mum Virum Ferdinandum Marcos, Rei publicae Philippinae Praesidem, nec non ad eiusdem rei publicae cives habita.*
Mr.
President,
1. It gives me great joy to be in the Philippines, and your kind invitation to come to Malacafiang honors me greatly. I take this opportunity to express to you my sincere gratitude for everything you have done to make this visit come about, as well as for your generous collaboration in making available to me the many services and facilities that enable me to travel to different parts of the country and to meet as many people as possible on these beautiful islands. I look upon my stay among the Filipino people as a unique opportunity for learning more about the achievements and aspirations of this blessed nation,
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for bringing personally a fraternal greeting to the nations of Asia, and for offering support and encouragement to the local Churches of this continent. The enthusiastic welcome which your people have accorded me during this first day of my visit evokes from me the full measure of my pastoral love and concern for the people of the Philippines. Once again, I thank you and, through you, all your fellow-citizens. Maraming salamat po (Thank you very much, Sir !)
Dear People of the Philippines, 2. In my desire to know personally the peoples of Asia, I wanted my first papal visit to be to the Philippines. I come here retracing the steps of Paul VI, whose memorable visit to this land is still recalled, I am sure, with love and gratitude, and whose inspiring presence still lives on in the hearts and the minds of the Filipino people. I come here because it is my heart's desire to celebrate with my brothers and sisters the common faith that unites the Catholic population of this land with the See of Peter in Rome. At the same time I mention with satisfaction and pleasure the friendly relations between the Philippines and the Holy See. These relations are indeed a worthy expression of the special affection of your people for the Bishop of Rome. The Philippine nation is deserving of particular honor since, from the beginning of its Christianization, from the moment that Magellan planted the Cross in Cebu four hundred and sixty years ago, on April 15, 1521, all through the centuries, its people have remained true to the Christian faith. In an achievement that remains unparalleled in history, the message of Christ took root in the hearts of the people within a very brief span of time, and the Church was thus strongly implanted in this nation of seven thousand islands and numerous tribal and ethnic communities. The rich geographical and human diversity, the various cultural traditions, and the people's spirit of joy and sharing, together with the fruits of the missionary efforts, have successfully blended and have shaped, through periods which were sometimes not devoid of shadows and weaknesses, a clear national identity that is unmistakably Filipino and truly Christian. The attachment to the Catholic faith has been tested under succeeding regimes of colonial control and foreign occupation, but fidelity to the faith and to the Church remained unshaken and grew even stronger and more mature.
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3. Due homage must he paid to this achievement of the Filipino people, but what you are also creates an obligation and it confers upon the nation a specific mission. A country that has kept the Catholic faith strong and vibrant through the vicissitudes of its history, the sole nation in Asia that is approximately ninety percent Christian, assumes by this very fact the obligation not only to preserve its Christian heritage but to bear witness to the values of its Christian culture before the whole world. Although small in size of land and population compared to some of its neighbors, the Philippine nation has undoubtedly a special role in the concert of nations, in order to consolidate peace and international understanding, and more particularly in maintaining stability in South East Asia, where it has a vital task. 4. The Filipino people will always draw the strength and inspiration that they need to carry out this task from their noble heritage a heritage not only of Christian faith but also of the rich human and cultural values that are their own. Every man and woman, whatever his or her status or role, must strive in all earnestness to preserve, to deepen and to consolidate these valuesthese priceless giftsagainst the many factors which seriously threaten them today. Preserve, through your lucid and deliberate efforts, your sense of the divine, your prayerfulness and your deeply religious consciousness. Preserve and reinforce your respect for the role of women in the home, in education and in other challenges of life in society. Keep and strengthen your reverence for the aged, the disabled and the sick. Above all maintain your great esteem for the family. Preserve the indissolubility of the marriage bond. Keep inviolate the right to life of the unborn child and uphold firmly the exalted dignity of motherhood. Proclaim vigorously the right of parents to be free from economic, social and political coercion, as they endeavor to follow the dictates of an upright conscience in determining the size of their family in accordance with the will of God. Establish firmly the serious responsibility of parents to raise their children in accordance with their human dignity. Defend the children from corrupting influences and uphold the structures of family life. A nation goes the way that the family goes, and when the integrity and stability of family life is imperiled, so will be the stability of the nation and the tasks it must assume before the judgment of history.
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5. The challenge that faces each nation, and more particularly a Christian nation, is a challenge to its own internal life. I am sure that the leaders and the people of the Philippines fully realize their responsibility to construct an exemplary society and that they are willing to work together to achieve this end in a spirit of mutual respect and civic responsibility. It is the joint effort of all the citizens that builds a truly sovereign nation, w here not only the legitimate material interests of the citizens are promoted and protected, but also their spiritual aspirations and their culture. Even in exceptional situations that may at times arise, one can never justify any violation of the fundamental dignity of the human person or of the basic rights that safeguard this dignity. Legitimate concern for the security of a nation, as demanded by the common good, could lead to the temptation of subjugating to the State the human being and his or her dignity and rights. Any apparent conflict between the exigencies of security and of the citizens' basic rights must be resolved according to the fundamental principleupheld always by the Churchthat social organization exists only for the service of man and for the protection of his dignity, and that it cannot claim to serve the common good when human rights are not safeguarded. People will have faith in the safeguarding of their security and the promotion of their well-being only to the extent that they feel truly involved, and supported in their very humanity.
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6. It is my hope and prayer that all the Filipino people and their leaders will never cease to honor their commitment to a development that is fully human and that overcomes situations and structures of inequality, injustice and poverty in the name of the sacredness of humanity. I pray that everyone will work together with generosity and courage, without hatred, class struggle or fratricidal strife, resisting all temptations to materialistic or violent ideologies. The moral resources of the Philippines are dynamic, and they are strong enough to withstand the pressures that are exercised from the outside to force this nation to adopt models of development that are alien to its culture and sensitivities. Recent initiatives that are worthy of praise augur well for the future, since they manifest confidence in the capacity of the people to assume their rightful share of responsibility in building a society that strives for peace and justice and protects all human rights.
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Mr. President, dear friends, 7. The presence of so many representatives of the constituted bodies of national and local government, of the judiciary and the military honors me greatly, and I wish to express to them the great esteem in which the Church holds those that are invested with responsibility for the common good and the service of their fellowmen. How exalted is the mission of those to whom the people have entrusted the leadership of the nation, and in whom they place their trust to see enacted those reforms and policies that aim at bringing about a truly human society, where all men, women and children receive what is due to them to live in dignity, where especially the poor and the underprivileged are made the priority concern of all. Those that are entrusted with the tasks of government do honor to Christianity when they uphold their credibility by placing the interests of the community above any other consideration, and by regarding themselves first and foremost as servants of the common good. 8. In closing these brief remarks, I wish to praise the special qualities of the Filipino people, steeped in a solid Christian tradition of faith and love for neighbor. Throughout your history, you have heeded the appeal of the Gospel, the invitation to goodness, to honesty, to respect for the human person, and to unselfish service. Your commitment to the ideals of peace, justice and fraternal love holds the promise that the future of this land will match its past history. But the challenge is great and it faces each individual of this land. No one is exempt from personal responsibility. Everybody's contribution is important. Now that we are approaching the end of this second millennium, you must be ready to continue on the road that faith in Christ and his message of love have charted for you. May God's grace sustain you. May the Blessed Virgin Mary, invoked under innumerable titles and honored in shrines and institutions all over the land, remain forever the loving and caring Mother of the Filipino people. And may her Son, Jesus Christ, the loving and merciful Saviour of mankind, give you the great gift of his peacenow and forever. Mabuhay ang Pilipinas! (Long live the Philippines!) * * *
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Manilae, ad sacros Praesules habita.*
Dear Brothers in our Lord Jesus Christ, 1. Since my arrival on Philippine soil, I have already had the occasion to state that my first and principal reason for coming here is the Beatification of Lorenzo Ruiz, whose martyrdom shows forth the holiness of the Church. At the same time I consider my pastoral visit a pilgrimage to the living shrine of the people of God in this land. And today, in you, the Bishops, I greet every ecclesial community that makes up the Church in the Philippines. My thoughts go likewise to the past generations who have received and passed on the Catholic faith. In the name of the universal Church I express praise and thanksgiving to God for this great gift that your people have received and preserved. I give thanks also for the special vocation that has been given to the Church in the Philippines. In coming to you it is my desire to fulfill my pastoral service to the faithful in your land and to all of you, their Bishops. And so we gather together to re-present the scene of the Acts of the Apostles where Peter and the Eleven assemble to speak about Jesus and to reflect on the power of his Spirit. Just being with you is enough to draw strength and power from the One who is in our midst. And on my part I wish, in fidelity to Christ, to confirm you in the faith that you hold and proclaim. My coming is linked to the conviction that the word of God is powerful and, when faithfully preached, is light and strength for our people. It is in truth the foundation of their faith. That is why we never cease to communicate to them the conviction of Saint Paul : "Your faith rests not on the wisdom of men but on the power of God". As pastors of God's people we have the role of announcing "God's design in its entirety". Through the full proclamation of Christ and his Gospel a gentle but invincible force is unleashed in the world. In this regard let me share with you two testimonies of particular interest for you as Bishops in the Philippines. The first is that of Paul VI. It was the great testimony that he
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* Die 17 m. Februarii a. 1981. 1 Cor 2:5. Acts 20:27.

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gave ten years ago in Quezon Circle. Speaking about Cbrist he said : "I feel the need to proclaim him, I cannot keep silent. 'Woe to me if I do not preach the Gospel'. I am sent by him, by Christ himself, to do this, I am an apostle, I am a witness ... I must bear witness to his name : Jesus is the Christ, the Son of the living God. He reveals the invisible God, he is the firstborn of all creation, the foundation of everything created. He is the Teacher of mankind, and its Redeemer ... Jesus Christ is our constant preaching ; it is his name that we proclaim to the ends of the earth and throughout all ages" (November 29, 1970). This was his mission ten years ago, and some of you were present then, together with the late Cardinal Santos and with the other Bishops of that time. And I am convinced that, sometime in the future, yet another Successor of Peter will gather with your successors in this same proclamation of the faith. The second testimony that I wish to recall with you is likewise a very special one. Certainly a number of you were present to hear John Paul I speak the following words to the Philippine Bishops gathered in Rome for their ad limina visit : "On our part we hope to sustain you, support you, and encourage you in the great mission of the episcopate : to proclaim Jesus Christ and to evangelize his people ... A great challenge of our day is the full evangelization of all those who have been baptized. In this, the Bishops of the Church have a prime responsibility. Our message must be a clear proclamation of salvation in Jesus Christ" (September 28, 1978). It was a memorable testimony for its contents and for the circumstances in which it was given. It was the last public act of John Paul I ; it was the last hour of his public ministry. It was his legacyand it was for you. And I wish to perpetuate his testimony and to make it my own today.
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3. This proclamation of Jesus Christ and salvation in his name is the basis for all pastoral service. It is the content of all evangelization and catechesis. And it is a credit to you that you accomplish it in union with the Successor of Peter and with the whole Church. It must always be so. Your unity with the universal Church is the authentication of all your pastoral initiatives and the guarantee of their su3
1 Cor 9:16. Cf. Mt 16:16. Cf. Rom 10:18. Cf. Rom 9:5.
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pernatural effectiveness. This unity was indeed the concern that motivated Saint Paul to take counsel so that the course he was pursuing and had pursued "would not prove useless". I thank God today for your Catholic unity and the strength it gives you.
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4. Fortified by the word of Christ and strengthened in the unity of his Church, you are well able to pursue effectively your pastoral ministry in imitation of Jesus the Good Shepherd. The suggestion that Saint Paul received in his consultation I would repeat today: "The only stipulation was that we should be mindful of the poorthe one thing that I was making every effort to do". And may this be the special mark of your ministry too : concern for the poor, for those who are materially or spiritually in need. Hence your pastoral love will embrace those in want, those afflicted, those in sin. And let us remember that the greatest good we can give them is the word of God. This does not mean that we do not assist them in their physical needs, but it does mean that they need something more, and that we have something more to give : the Gospel of Jesus Christ. With great pastoral insight and evangelical love, John Paul I also expressed this thought succinctly on that day he died : "From the days of the Gospel, and in imitation of the Lord, who 'went about doing good', the Church is irrevocably committed to contributing to the relief of physical misery and need. But her pastoral charity would be incomplete if she did not point out even 'higher needs'. In the Philippines Paul VI did precisely this. At a moment when he chose to speak about the poor, about justice and peace, about human rights, about economic and social liberationat a moment when he also effectively committed the Church to the alleviation of miseryhe did not and could not remain silent about 'higher good', the fullness of life in the Kingdom of heaven".
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5. Another aspect of your ministry is the fraternal interest that you have for your brother priests. They need to be convinced of your love ; they need your example of holiness and they have to see you as their spiritual leaders, as heralds of the Gospel, so that they too can concentrate all their energies on their proper priestly role in the building up
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ot Christ's Kingdom of justice and peace. In this regard it is important that the laity be given the full responsibility that is specifically theirs. Through their activity in the temporal order they have a special task to fulfill, in order to bring about the consecration of the world to God. It is a lofty task, and they need their Bishops and priests to support them through spiritual leadership. At the same time it has to be apparent in the Body of Christ, where there is a diversity of functions, that the laity are worthy of trust, that they can accomplish what the Lord has assigned specifically to them. This will also make it possible for the clergy to pay full heed to the apostolic injunction to concentrate on "prayer and the ministry of the word". The Spirit of God continues to confirm these priorities of the priestly ministry for each generation in the Church.
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6. In reflecting on the Church in the Philippines, the missionary aspect emerges in various ways. There is first of all your glorious missionary beginning, in which your ancestors embraced the message of salvation that was proclaimed to them. To reflect on this is to praise God in your history, in the generosity of the missionaries that continues into the present. To reflect on your missionary past is to be challenged to go forward with the same zeal. In order to understand your missionary destiny, it is enough to listen to the Prophet Isaiah who urges you : "Look to the rock from which you were hewn". There are indeed many places where the name of Jesus is not yet known and where his Gospel is yet to be proclaimed among you. It will be your zeal and that of your priests, together with the commitment of the whole ecclesial community, that will devise means to pursue initial evangelization and subsequent catechesis in the face of a harvest that is immense. At the same time you will hear other nations, especially your neighbors in Asia, calling to you: "Come over... and help us". There is no doubt about it : the Philippines have a special missionary vocation to proclaim the Good News, to carry the light of Christ to the nations. It must be accomplished with personal sacrifice, and in spite of limited resources, but God will not be wanting with his grace and he will
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supply your needs. Paul VI confirmed this missionary vocation of yours during his visit here, and repeatedly thereafter. From many points of view, dear Brothers, you are truly called to be a missionary Church. 7. As you endeavor to fulfill your pastoral charge, I know that you will recall the words with which the Gospel records the calling of the Apostles : "And he appointed Twelve to be with him and to be sent out to preach". The two aspects of the apostolic vocation may seem mutually exclusive, but it is not so. Jesus wants us both to stay with him and to go out to preach. We are meant to be his companions and his friends, as well as his tireless apostles. In a word, we are called to holiness. There can be no successful episcopal ministry without holiness of life, because our ministry is modeled on that of the chief Pastor and the Bishop of our souls, Jesus Christ. My dear Brothers, in our intimate friendship with Jesus Christ we shall find strength for fraternal love, the power to touch hearts and to proclaim a convincing message. In the love of Jesus we shall discover the way to build community in Christ and to serve our people, giving them the word of God. By sharing in the holiness of Jesus we shall exercise an authentic prophetic role: announcing holiness and courageously practising it as an example to be followed in the ecclesial community. To be faithful to the tradition that is ours, let us remember the Apostle Peter exhorting us : "Be examples to the flock".
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8. To these important aspects of our pastoral ministry that I have mentionedGod's word, unity and holinessI would add a final word of fraternal exhortation, and it is this : let us trust fully in the merits of our Lord Jesus Christ; let us trust in his power to renew, by the action of his Spirit, the face of the earth. Our mission and our destiny, linked with that of our people, are in the hands of God, who has given all power of redemption and sanctification to Jesus Christ. And it is Christ who tells us today that we are strong in him and sustained by his promise: "I am with you always until the end of the world".
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Mk 3:14. Cf. 1 Pt 5:4; 2:25. 1 Pt 5:3. Mt 28:20.
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And finally, as Bishops we feel ourselves enveloped by the gentle and maternal love of Mary, Mother of Jesus and Queen of the Apostles. I am confident that by her intercession she will assist the Church in the PhilippinesJesus Christ the salvation of Asia and the eternal light of the world. 9. The joy of this meeting is increased by the presence of the other Asian Bishopsall of you united in this common mission of proclaiming Jesus Christ. We are rightly gratified by the awareness that exists in the Church todaythanks to the action of God's Spirit in our timesof the need to bring the Gospel to bear upon all cultures, to make it incarnate in the lives of all peoples, to present the Christian message in a way that is ever more effective. The goal is a noble one, a delicate one ; it is a goal to which the Church is firmly committed. Indeed, on the opening day of the Second Vatican Council, John XXIII announced that the Council's principal aim was to ensure "that the sacred deposit of Christian doctrine should be more effectively guarded and taught" (October 11, 1962). In all your efforts, my brother Bishops, to pursue this aim throughout the postconciliar period, be assured of the support of the universal Church, which embraces every nation under heaven and yet proclaims the same Christ to every people and to every generation. Be mindful above all of the sovereign action of the Holy Spirit, who alone can stir up the new creation. For this reason Paul VI could declare that "techniques of evangelization are good, but even the most advanced ones could not replace the gentle action of the Spirit... It must be said that the Holy Spirit is the principal agent of evangelization : it is he who impels each individual to proclaim the Gospel and it is he who in the depths of consciences causes the word of salvation to be accepted and understood".
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It is to the Holy Spirit that we turn humbly to ask that our mission as evangelizers be fruitful for the Kingdom of God and for the glory of the name of Jesus : Veni Sancte Spiritus! Veni Sancte Spiritus!
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Manilae, ad homines liberales artes exercentes nec non ad Christianae doctrinae institutores habita.*
Dear professional people, my dear friends in Christ, 1. It is a joy for me to be able to greet the representatives of various professions from different parts of the Philippines : lawyers, doctors, nurses, engineers, educators and members of other professions as well. Many of you are in positions of leadership or community service in the world, or lay leaders in the Churchyou are people who have had the benefit of education and training. Permit me to go immediately to the heart of my message. It is this : Jesus Christ needs you for the building up of his Kingdom on earth. And the Church needs your special gifts, individually and collectively, to fulfill her mission of communicating Christ. Moreover, millions of your fellowmen and women count on your services in order to live worthy lives in accordance with their human and Christian dignity. You can see then that this meeting emphasizes the Church's great interest in you, and her desire to consult, to listen to and to bring together all those who play a responsible part in the different fields of culture, and who exercise this responsibility in a Christian spirit of service. As representatives of professions that require greater educational attainment, and as creators and spreaders of culture, you share the Church's life and mission in a specific way. This present meeting also emphasizes the need to go beyond an individualistic way of life. It is up to you to create ever more effective forms of association and collaboration between Catholics belonging to the professions in general and within each profession in particular, so that you can reflect upon your responsibilities as Christians in the light of faith and the Church's social teaching. 3. You are people who have reached your present positions as a result of hard and serious efforts, both personal and collective. Personal efforts, in the sense that the studies which you undertook in order to obtain your professional qualifications certainly demanded of you sacrifice, self-discipline and intellectual rigor. It is only after you have reached the goal that you can properly appreciate the path that has led to it. One only reaps the fruits of what was well sown in the first
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place. But you are also the result of a great effort on the collective level. For your families and your nation have had to invest great material and spiritual resources in order to train and perfect ever more numerous builders of society, with a solid intellectual and technical education. 4. You have a twofold calling. In the first place, you have to meet your personal needs and those of your families, through the exercise of your professions. In this you have sometimes experienced difficulties and frustrations and perhaps even discouragement. And yet you must not give up, knowing as you do that you are also called upon to malee your contribution to the service of the common good. When things are going well, never shut yourselves off from society for the sake of making money, gaining power or acquiring more knowledge; do not retreat into a position of privilege. May you put your talents to good use by serving ever more generously the needs and aspirations of all your brothers and sisters in the Philippines. I am thinking in particular of that great number of people who, as a result of different circumstancesinjustice, poverty, the need to make a bare living, the lack of cultural stimulushave been unable to attain the levels of university training and education that you have enjoyed. Thus there is a close link between your demanding professional activities and the hard toil of the factory worker, the life of the worker on the land, the self-denial of the housewife in her home. This is why your sensitivity to human and Christian values will be the source of a creative energy that will help you to place your skills and your activity really and effectively at the service of your people, in response to their needs. The complete development of the people of your country, and the satisfaction of their spiritual and material needs, call for much effort on your part ; health-care for everyone ; the defense of the sacred nature of human life and its promotion; the aflirmation of the role of law in social and political relations if true order and real freedom are to be ensured ; the building of worthy housing, properly adapted to every family and every individual; the education of youth by teaching directed towards the search for truth and its affirmation ; the balanced and fruitful management of natural resources in order to ensure that everyone has a fair share of their benefits : all these are matters that concern you directly.
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It is often the case that the great percentage of the lay people who are zealously endeavoring as organized groups to permeate temporal affairs with the spirit of the Gospel and to build genuine Christian communities come mostly from non-professional groups. Thus an unfortunate impression is created that the leader/professional groups are not deeply interested in religious activities. In a country where the vast majority of people look up to the leaders and are easily encouraged by example, this apostolate of witness and example has great effectiveness and should be increasingly adopted. I sincerely hope that you can offer more and more of your talent and time in the service of the Church, in the lay apostolate of building up an authentic Christian community. Those, for example, who are recognized leaders in the field of health can do much to promote the Catholic principles regarding the intrinsic value of life in all its stages. Similarly, in the other professions, true Christian leadership is most effective. 5. May your efforts in this direction always be sustained by inflexible integrity of conduct, in the midst of the professional problems that you meet. But even more, may they be inspired by a desire to help those who are most in need, so that your service will be ruled by the criteria of justice and truth, of freedom and integrity, and be crowned with love. Remember always that as Christians you are called to live in accordance with the principles that you have learned from Christ and his Church. You are called to live upright lives consistent with your Gospel principles. 6. Everyone is aware that the disciplines that you exercise call for constant renewal, in order that you may keep up with the rapid pace of new discoveries. Your capacity to adapt yourselves and to keep abreast of these developments will depend on your constant study of the basic principles underlying these disciplines. And may your Catholic faith also be constantly renewed; may it grow deeper and develop, through the radical dynamism of constant conversion to Christ, a conversion animated by a life lived according to the Gospel and in harmony with the Magisterium, nourished by a life of personal piety based upon prayer and the reception of the sacraments. May the testimony of your faith shine brightly in your professional lives, as well as in your personal and family lives. 7. You are aware of the present-day risks involved in shutting oneself up within the narrow limits of a "specialization". Such specializations
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can narrow one's horizons, fragment one's personal life and obscure the rich nature of life in general. It is very clear that professional specialization must be considered within the wider setting of what is called general culture. It is in this context that I urge you to take as your fundamental points of reference the religious and ethical values that are the powerful promoters of culture by shedding their light on man's different problems and deepest aspirations and by transforming his whole life and all his knowledge. Your professional experience will thus gain in depth, perspective and fruitfulness. As Catholics with greater educational attainment and as representatives of the professions, you are called upon to show how knowledge and professional work blend with the wealth and resources of the culture of the people of the Philippines. That culture is rooted in the Christian tradition, and is therefore imbued with liberating and life-giving wisdom concerning the being and dignity of the human person, concerning the meaning of his life, his death and his final destiny. I greet you once more, and in your persons I greet your families and all the representatives of the professions in this great country. May God grant you his abundant blessings! 8. And now I would like to address myself to another group among you, those men and women so very dear to the Church and to your Popethe catechists. Thank you, my dear catechists, for the gift of your presence. Thank you for permitting me to tell you, and through you, all the other catechists of the country who are not here with us, how much you are needed. The world needs you because it needs catechesis. For the most precious gift that the Church can offer the modern worldconfused and restless as it isis to form Christians sure about essentials and humbly joyful in their faith. Catechesis does this, and it does this through you. The Church needs you. She needs you in order to be able to accomplish her absolutely fundamental task of forming Christ in the hearts of people, of putting people in intimate communion with Christ. In catechesis, it is Christ, the Word Incarnate and the Son of God, who is taught, and everything else that is taught is with reference to him. How noble and important then is your service! But it is difficult as well as noble, delicate as well as important. Catechesis is not just
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a. matter of transmitting ideas. It involves above all communicating Christ and his life-giving message and helping people to give their response of faith and love. What do you need, my dear catechists, in order to elicit the proper response to Christ's message of life? You need to be faithful to Christ, to his Church and to man. You must be faithful first of all to Christ, to his truth, to his mandate; otherwise there would be distortion, betrayal. As catechists you are, after all, echoes of Christ. The Church too should be the object of your consistent faithfulness. For catechesis, which is growth in faith and the maturing of the Christian life, is a work that Christ wills to accomplish in his Church. An authentic catechist must necessarily be an ecclesial catechist. Finally, you must be faithful to man, for the Lord's word and message is intended for every human person. Not an abstract, imaginary person, but the individual who lives in time, with his or her difficulties, problems and hopes. It is to this person that the Gospel must be proclaimed, so that through it he or she may receive from the Holy Spirit the light and strength to come to full Christian maturity. To a large extent, the effectiveness of catechesis will depend on its capacity to give meaning, Christian meaning, to everything that constitutes man's life in this world. Beloved catechists, I have spoken to you with deep affection. I would like to stay with you longer, but I must meet your other brothers and sisters as well. Before leaving, however, I assure you of my confidence, give you my love and assure you of the peace of Christ. May the Blessed Virgin Mary, Mother and Model of all catechists, guide you in your great mission to communicate Christ. May she give joy to you and your families and protect the Philippines forever.
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Manilae, in aedibus publicae Universitatis, ad studiosam iuventam habita.*
Mga giliw Jcong Jcabataan ng Maynila at ng buong Filipinas: tanggapin ninyo ang alcing taos pusong pagbati at pagmamahal! (Dear young people of Manila and of the Philippines: accept my heartfelt greetings and affection!) 1. There is no hiding the joy I feel at this longed-for meeting with you, my dear friends. "Friendship" is a word that we all like. But
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the reality it points to is far more beautiful. Friendship indicates sincere love, a two-way love that wishes everything good for the other persona love that brings about union and happiness. It is no secret that the Pope loves young people like you, and that he feels immensely happy in your company. It is only right that it should be so. He is the Vicar of Christ and must therefore follow Christ's example. The Gospel records the intensity with which Jesus offered his friendship to each one of his disciples. It also notes the special affection that he had for the young. It was on the basis of this friendship that Jesus set before his youngfriends the mission that was assigned to them. Like Jesus I would like to speak to you of your own special vocation. The Second Vatican Council pointed out that Catholic universities should prepare their students to be "truly outstanding in learning, ready to undertake responsible duties in society, and witnesses in the world to their faith". I would add, for my part, that, if you are to be in a position tomorrow to fulfill your threefold mission as fully mature adults, servants of society and representatives of the Gospel, you must today live to the full your vocation as young people, as university students, and as real Catholics.
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2. First and foremost, be genuine young people. What is it to be young? To be young means possessing within oneself an incessant newness of spirit, nourishing a continual quest for good, and persevering in reaching a goal. Being genuinely young in this sense is the way to prepare for your future, which is to fulfill your vocation as fully mature adults. Never try to ignore then the irresistible force that is driving you toward the future. The Church is not frightened at the intensity of your feelings. It is a sign of vitality. It indicates pent-up energy, which of itself is neither good nor bad, but can be used for good causes or for bad. It is like rain water that accumulates on the mountains after days and days of raining. When whatever holds it bursts, it unleashes forces capable of wiping whole towns off the map, overwhelming their inhabitants in a sea of tears and blood. But, if properly channelled, dry fields are irrigated, producing the necessary food and the needed energy. In your
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case it is not only food or material things that are involved; it is the destiny of your country, the future of your generation and the security of children yet unborn. It is without any doubt an exciting but crucial challenge for you, my dear young people. And I am positive that you can meet this challenge, that you are willing to assume this responsibility. Above all that you are ready to prepare yourselves now, today. You will agree with me that it is worth your while to accept self-discipline, which not only indicates strength of character on your part but also offers valuable service to others. The effort involved is one that fits in perfectly with your lives as young people in the field of sports. Even as far back as the time of Saint Paul, Christian mortification was spoken of in these terms. The young athlete who is prepared to undergo hard training in order to improve his sporting performance should be generous about the self-discipline required for his fully human training. As young people, you look to the future. You are not stagnantly fixed in the present. You must therefore decide in what direction you want to go, and then keep an eye on the compass. Young people do not like mediocre ideals. They prefer to launch out into the deep. It is your rightor rather, it is your duty, to aim high. Your aspirations must be sublime ; your ideals must be high. Dear young people, strive to build a character that is strong, rich and consistent, one that is free and responsible, sensitive to genuine values, a character that accepts the superiority of "being" over "having", one that perseveres in challenges and shuns escapism, facile compromise and heartless self-centered calculation. In going forward along the path of truth, sincerity and authenticity, you have an ideal model. The model for you is Christ: Christ in his humanity, Christ the man. Notice that he is not only your goal: he is also the ivay that leads you where you are going. And on the way he acts as a shepherd; he even goes so far to give himself as food for your journey. If you agree to model your youth on Christ, you will find the whole process summed up in a single word in Luke's Gospel. The word is that Jesus "grew". "Jesus grew in wisdom and in stature, and in favor with God and man". This is not just a statement of what happened in history. This is also an invitation to you. Christ's word "follow me"
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should also strike a special chord in your hearts. Accepting Christ's call is a sure way of responding to your vocation to be a fully mature adult, and this is the fundamental aspiration of every worthy young person. "The direction that society will take tomorrow depends mainly on the minds and hearts of today's university students". This wise observation by Pope Pius XII is an invitation to you to be aware of the privilege and the responsibility that so many of you here today have as young people in an institute of higher learning. The university offers you a whole array of excellent means for completing your formation. You must not however think of yourselves alone. You are called to help build up human society. As university students you have at your disposal abundant means that you must learn to know and appreciate fully. The structure of a university is very much a community structure. The word "university" itself originally meant a society of professors and students. The university rests on the columns of society. It offers its members intense community experience. It strives to be a training ground for future experts who will take up key positions in the human family. The Second Vatican Council was well aware that young people in a university "are conscious of their importance in the life of society and are anxious to play their part in it all the sooner". Your desire is laudable ; your youthful impatience very understandable. But you must prepare yourselves carefully now for your noble service in the future; because the effectiveness of your service will be in direct proportion to the resources of truth that are yours. A university student must therefore have a permanent program for capturing truth. It is no easy task. It demands study and perseverance ; it calls for generosity and self-sacrifice. The assimilation of truth is conditioned by the surrounding culture. First you must personally make a critical examination and try to form an organic synthesis. Only in this way will a university student be in a position to contribute the expert, committed and creative service that society expects of him or her. Needless to say, the conquest of truth must be carried out with complete respect for different viewpoints and in open dialogue with
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others : a dialogue that in every field reaches particular intensity in a university. Finding myself here in this illustrious University of Santo Tomas, which has given us such cordial and generous hospitality, I must make at least a brief reference to a particular aspect of the dialogue between the Church and the world : I mean the fact that it enables us "to see more clearly how faith and reason converge on the one truth, following in the footsteps of the doctors of the Church, especially Saint Thomas Aquinas".
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4. Thirdly, I would have you note that the Catholic faith that you profess fits in perfectly with your two other characteristics of being young and of being university students. The catholicity of the Church has within itfor her divine Founder willed it soan intrinsic dynamism that is in perfect accord with the enthusiasm of youth. The very words "catholicity" and "university" sound almost synonymous. Neither the Church nor the university admit boundaries. In the vertical dimension there is a difference, in that the Church is not content with a merely hypothetical openness to transcendence : she professes that such openness is a fact. For a young university student, being a Catholic is not just something extra. It involves values that are original and specific; it gives an incomparable power for building a better world and for proclaiming the Kingdom of God. As young Catholic university students, you are called to work in harmony with students of different religions and ideologies, in a common effort to advance truth, to serve man and to honor God. You are called to sincere ecumenical collaboration with all those who are your brothers and sisters in Christ. But at the same time you are called to make a specifically Catholic contribution at the university level to the evangelization of culture. As Catholics you must confess Christ openly and without embarrassment in the university environment that is yours. In this way you are also contributing to maintaining the Catholic character of your University in its institutional commitment to the Gospel of Christ as proclaimed by the Catholic Church. Being dedicated to the further evangelization of your culture in depth, you are able, as Catholics, to bring new elements for an open and enriching dialogue. Hence as young Catholic university students you have a special testi8
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mony to give. Not to give it would be to deprive humanity of an expert and necessary contributionone that can be made only by someone who is proud to be in the ranks of Christ's followers.. Dear young people, the mission that Christ gives you is a universal one, but at the same time it is to be realized in a unique way by each one of you. The particular way the mission is carried out depends on the missionaries, on you ! It is up to you to discover all the right ways to fulfill the Lord's mission in your world of young university students. Christ counts on your support. He needs you to spread the Good News of his love and the Gospel of eternal salvation. How providential it is that our meeting of friendship should conclude on the theme of evangelization in a country with a great mission for Christ ! This is a challenge for everyone. Each of you is called to take up the torch and proclaim the truth of Christ. You can do it ! You can do it with your youthful enthusiasm and with the confidencethe assurancedisplayed by the first Apostles when the Church was young. You can do it, provided you do it together, and provided you do it with Christ and his Church ! 5. I conclude with a loving and grateful remembrance of the Virgin Mary. She is our Mother, an intimate, discreet and loving Mother. Although her affection is for all, it is a fact that the young have special need of her care, particularly today. She is our Teacher, because she is our Mother. Students have a wonderful lesson to learn from her attitude of profound reverence before the unfathomable mystery of God, and from her search for truth through contemplation and prayer. She is Queen of the Apostles : of all the apostles, both those of the Church's beginning and those in present-day history. Her presence is as discreet and effective today as it was at Cana of Galilee. May she be with you always. May she intercede for you with her divine Son, as she did then in order to prevent a shadow falling on the happiness of the bride and groom, who were young people just like yourselveschildren of hers just like you, each and every one of you. And in the name of her Son, our Lord Jesus Christ, who is forever the friend of the youth of the world, I leave you with this heritage of yours, which is faith, hope and love.
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Ad incolas vici urbis Manilae Tondo vulgo nuncupati habita.*
Mga ginigiliw kong kapatid kay Kristo (My dear brothers and sisters in Christ), 1. Kay tindi ng ligaya na aking nadarama sa mga sandaling ito! (What intense happiness I feel at this very moment!) I have looked forward to this visit, because I wanted to tell you that you are the Pope's beloved friends, to whom he wishes to bring the message of love that Jesus entrusted to his Church. My visit to you as the successor of the Apostle Peter is a visit of love. It cannot be anything else, because I see in you Christ himself and to him I have pledged my love. In telling Peter that he was to be the shepherd of the flock, Jesus asked him three times, with ever greater insistence : "Simon, son of John, do you love me?". And Saint Peter professed his love for Christ. I too profess my love for Christ, and in coming to you I simply want to give testimony to that love. I simply want to repeat to you the words of Christ who said : "As the Father has loved me, so I have loved you".
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2. I thank the Lord for giving me this opportunity to come to Tondo District and meet the people of Foreshoreland, and in particular the people of the Parish of Our Lady of Peace and Good Voyage. The name Tondo is linked in a special way with the name of my predecessor Paul VI, the first worldwide pilgrim Pope of modern times. When he came here more than ten years ago, he blessed the beginnings of this parish in the middle of an area where human and Christian needs were many and deep. He pleaded for greater respect for the rights of the human person, for the dignity of the children of God; he asked for greater awareness of the plight of the people on the part of civil and Church authorities. I have been told that much has happened since that time, that the various sectors of society have shown greater concern, and especially that the people of Tondo themselves have achieved much by forming their own organizations for spiritual, pastoral, social and economic development. But so much more needs to be done to make Tondo a place of hope for every man, woman and child who calls this place home.
* Die 18 m. Februarii a. 1981. Jn 21:15 ff. Jn 15:9.
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3. When we think about the many problems that face you daily, when we think about the many people in other areas, in the slums of the big cities and in the neglected rural zones in other parts of the Ehilippines, then we think about Christ. In the faces of the poor I see the face of Christ. In the life of the poor I see reflected the life of Christ. In turn, the poor and those discriminated against identify more easily with Christ, for in him they discover one of their own. Right from the beginning of his life, at the blessed moment of his birth as Son of the Virgin Mary, Jesus was homeless, for there was no place for him in the inn. When his parents took him up to Jerusalem for the first time, to present their offering in the temple, they were numbered among the poor and they offered the gift of the poor. In his childhood he was a refugee, forced to flee the hatred that broke loose in persecution, to leave his own land and live in exile on foreign soil. As a boy, he was able to confound the learned teachers with his wisdom, but he still worked with his hands as a humble carpenter like his foster-father Joseph. After speaking out and explaining the Scriptures in the synagogue at Nazareth, "the carpenter's son" was rejected. Even one of the disciples chosen to follow him asked: "Can anything good come out of Nazareth?". He was also the victim of injustice and torture and was put to death without anyone coming to his defense. Yes, he was the brother of the poor; it was his missionfor he was sent by God the Father and anointed by the Holy Spiritto proclaim the Gospel to the poor. He praised the poor when he uttered this unsettling challenge to all who want to be his followers : "Blessed are the poor in spirit, for theirs is the kingdom of heaven".
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4. Blessed are the poor in spirit! This is the opening statement of the Sermon on the Mount, in which Jesus proclaimed the Beatitudes as the program for all who want to follow him. The Beatitudes were meant not only for the people of his own day but for all generations throughout the ages; they are an invitation to everyone who accepts the name of Christian. This was the message that I held up in Brazil to
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the slum dwellers in the favelas of Rio de Janeiro and to the inhabitants of the muddy peninsula of Salvador da Bahia. This is the message that I present to rich and poor alike, the message that the Church in the Philippines, as elsewhere, must make her own and put into practice. Any Church that wants to be a Church of the poor must heed this challenge, discover its full depth and implement its full truth. Here in Tondo, and in other parts of this land, there are many poor people, and in them I also see the poor in spirit whom Jesus called blessed. The poor in spirit are those that keep their eyes on God, and their hearts open to his divine workings. They accept the gift of life as a gift from on high, and value it because it comes from God. With gratitude towards the Creator and mercy towards their fellow human beings, they are ready to share what they have with those in greater need. They love their families and children and share their homes and tables with the hungry child and the homeless youth. The poor in spirit grow rich in human qualities; they are close to God, ready to listen to his voice and to sing his praises. 5. Being poor in spirit does not mean being unconcerned with the problems that beset the community, and nobody has a keener sense of justice than the poor people who suffer the injustices that circumstances and human selfishness heap upon them. Finding strength in human solidarity, the poor by their very existence indicate the obligation of justice that confronts society and all who have power, whether economic, cultural or political. And so it is the same truth of the first Beatitude that indicates a path that every person must walk. It tells those that live in material poverty that their dignity, their human dignity, must be preserved, that their inviolable human rights must be cherished and protected. It also tells them that they themselves can achieve much if they pool their skills and talents, and especially their determination to be the artisans of their own progress and development. The first Beatitude tells the rich, who enjoy material well-being or who accumulate a disproportionate share of material goods, that man is great not by reason of what he possesses but by what he isnot by what he has but by what he shares with others. Poor in spirit is the rich man who does not close his heart, but faces up to the intolerable situations that perpetuate the poverty and misery of the many who are constantly hungry and deprived of their rightful chances to grow and develop their human potential, who lack decent housing and sufficient
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clothing, who suffer illness for want of even basic health care, who grow desperate for want of employment that would enable them to provide, through honest work, for the needs of their families. Poor in spirit indeed is the rich man who does not rest so long as a brother or sister is entrapped in injustice and powerlessness. Poor in spirit is the one who holds political power and remembers that it is given for the common good only, and who never ceases to devise means to organize all sectors of society according to the demands of the dignity and equality that is the birthright of every man, woman and child that God has called into existence. 6. The Church herself, the Church in Asia, in the Philippines and in Tondo, will heed the call of the Beatitudes and be the Church of the poor because she must do what Jesus did and proclaim th Gospel to the poor. But the preference that the Church shows for the poor and underprivileged does not mean that she directs her concern only to one group or class or category. She preaches the same message to all : that God loves man and sent his Son for the salvation of all, that Jesus Christ is the Savior, "the way, and the truth, and the life". Being the Church of the poor means that she will speak the language of the Beatitudes to all people, to all groups or professions, to all ideologies, to all political and economic systems. She does so, not to serve political interests, nor to acquire power, nor to offer pretexts for violence, but to save man in his humanity and in his supernatural destiny. Defending the human dignity of the poor and their hope for a human future is not a luxury for the Church, nor is it a strategy of opportunism, nor a means for currying favor with the masses. It is her duty because it is God who wishes all human beings to live in accordance with the dignity that he bestowed on them. It is the mission of the Church to travel the path of man "because manwithout any exception whatever has been redeemed by Christ, and because with manwith each man without any exception whateverChrist is in a way united, even when man is unaware of it". The Church will therefore preach to the poor the whole Gospel ; she will encourage them to be faithful to the divine life which they have received in Baptism, the life which is nourished
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in the Eucharist and which is revived and supported through the Sacrament of Reconciliation. For the same reason, I encourage you, the people of Tondo, and all the People of God in the Philippines, to exercise your individual and corporate responsibility for increasing catechetical instruction as you endeavor to implement fully the social teachings of the Church. Be fully convinced of how important it is for every future generation of Filipinos to be aware of the supreme dignity to which they are called, which is eternal life in Christ Jesus. 7. My dear friends of Tondo, be faithful to Christ, and joyfully embrace his Cospel of salvation. Do not be tempted by ideologies that preach only material values or purely temporal ideals, which separate political, social and economic development from the things of the spirit, and in which happiness is sought apart from Christ. The road towards your total liberation is not the way of violence, class struggle or hate ; it is the way of love, brotherhood and peaceful solidarity. I know that you understand me, you the poor of Tondo, for you are blessed and possess the kingdom of heaven. And when I go away, always remember these words of Jesus : "if the Son makes you free, you will be free indeed". Because of Christ I make all your concerns and struggles my own; because of my love in Christ I am with you in your efforts to secure a worthy future for yourselves and your children ; because of Christ's supreme love for you I preach to you an uplifting Gospel of eternal life. I pray for you, for each one of you, for your families, for your children, for the young and the old, for the sick and the suffering. I pray that the strength of Jesus may be in your hearts as you work together to improve your lives, to be good Christians and good citizens. I pray that you will find Jesus in each other and in every fellow human being. And I pray that together you will find him and adore himthe eternal Son of Godin the arms of his Mother, Mary. And may Our Lady of Peace and Good Voyage be a loving Mother to you all ! Mabuhay kayong lahat ! (Long live you all !)
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In sollemnibus Manilae habitis ob decretos Ven. Dei Servis Laurentio Ruiz et Sociis eius beatorum caelitum honores.*
Dear brothers and sisters in the Lord, 1. The City of Manila and all the Philippines are filled with joy on this day as they sing a hymn of glory to Jesus Christ. For, according to his Gospel promise, Christ is truly acknowledging, in the presence of his Father in heaven, those faithful martyrs who acknowledged him before men. And because of the nearness of Luneta Park to old Manila "intra muros", the hymn of glory to God which has just been sung by numberless voices is an echo of the Te Deum sung in the Church of Santo Domingo on the evening of December 27, 1637, when the news arrived of the martyrdom at Nagasaki of a group of six Christians. Among them were the head of the mission, Father Antonio Gonzlez, a Spanish Dominican from Len, and Lorenzo Ruiz, a married man with a family, born in Manila "extra muros" : in the suburb of Binondo. These witnesses had also in their turn sung psalms to the Lord of mercy and power, both while they were in prison and during their execution by the gallows and the pit, which lasted three days. The song of these "designated" martyrsto use a definition made by my predecessor Benedict XIVwas followed in Manila, then as now, by the song of thanksgiving for the martyrs now "consummated" and "glorified". Te martyrum candidatus laudat exercitus: they belonged indeed to a white-robed throng, whose members included those of the white legion of the Order of Preachers.
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2. Our hymn is at same time a hymn of faith that conquers the world. The preaching of this faith enlightens like the sun all who wish to attain the knowledge of truth. Indeed, although there are different languages in the world, the power of the Christian tradition is the same. And so, as Saint Irenaeus explains, the Churches founded in Germany or in Spain believe and teach no differently from the Churches founded in the East or in the central parts of the world. I therefore greet with deep affection in Christ Jesus the European Churches in Italy, France and Spain, and the Asian Churches in
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* Die 18 m. Februarii a. 1981. Of. Mt 10:32. Cf. Positio super Martyrio, Rome 1979, pp. 478-9. 1 Jn 5:4. Cf. Adversus Haereses, Book 1, 10, 1-3; PO 7, 550-554.
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Taiwan, Macau, the Philippines and Japan, represented here or at least spiritually united to this ceremony of the beatification of sixteen martyrs who belong to them by birth, apostolic work or martyrdom. 3. The Lord Jesus by his blood truly redeemed his servants, gathered from every race, tongue, people and nation, to make them a royal priesthood for our God. The sixteen blessed martyrs, by the exercise of their priesthoodthat of baptism or of Holy Ordersperformed the greatest act of worship and love of God by the sacrifice of their blood united with Christ's own Sacrifice of the Cross. In this way they imitated Christ the priest and victim in the most perfect way possible for human creatures. It was at the same time an act of the greatest possible love for their brethren, for whose sake we are all called to sacrifice ourselves, following the example of the Son of God who sacrificed himself for us.
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4. This is what Lorenzo Ruiz did. Guided by the Holy Spirit to an unexpected goal after an adventurous journey, he told the court that he was a Christian, and must die for God, and would give his life for him a thousand times.
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Kahit maging sanglibo man Ang buhay n'yaring katawan Pawa kong ipapapatay, Kung inyong pagpipilitang Si Kristo'y aking talikdan. (Had I many thousands of lives I would offer them all for him. Never shall I apostatize. You may kill me if that is what you want. To die for Godsuch is my will.) Here we have him summed u p ; here we have a description of his faith and the reason for his death. It was at this moment that this young father of a family professed and brought to completion the Christian catechesis that he had received in the Dominican Friars' school in Binondo : a catechesis that cannot be other than Christ-centered, by reason both of the mystery it contains and the fact that it is Christ who teaches through the lips of his messenger.
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This is the Christian essence of the first Beatus of the Philippine nation, today exalted as a fitting climax to the fourth centenary of the Archdiocese of Manila. Just as the young Church in Jerusalem brought forth its first martyr for Christ in the person of the deacon Stephen, so the young Church in Manila, founded in 1579, brought forth its first martyr in the person of Lorenzo Ruiz, who had served in the parish church of Saint Gabriel in Binondo. The local parish and the family, the domestic church, are indeed the center of faith that is lived, taught and witnessed to. 5. The example of Lorenzo Ruiz, the son of a Chinese father and Tagala mother, reminds us that everyone's life and the whole of one's life must be at Christ's disposal. Christianity means daily giving, in response to the gift of Christ who came into the world so that all might have life and have it to the full. Or, as so aptly expressed in the theme of my visit to this country : To die for the faith is a gift to some; to live the faith is a call for all. I too have come from the city of the martyrs Peter and Paul to this capital city to speak to you about the meaning of our existence, about the value of living and dying for Christ. And that is what I wish to affirm by this act of beatification, desired by myself and by my predecessor Paul VI, and requested by the various local Churches and by the Dominican Order.
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6. But the attractive figure of the first Filipino martyr would not be fully explained in its historical context without extolling the witness given by fifteen companions, who suffered in 1633, 1634 and 1637. They form the group led by two men : Domingo Ibez de Erquicia, the vicar provincial of the Japanese mission and a native of Regii in the Spanish Diocese of San Sebastin; and Jacobo Kyuhei Tomonaga, a native of Kyudetsu in the Diocese of Nagasaki. Both of these belonged to the Dominican Province of the Holy Rosary in the Philippines, established in 1587 for the evangelization of the Far East. The whole group of Lorenzo's companions was composed of nine priests, two professed brothers, two members of the Third Order, and a catechist and a guide-interpreter. Nine were Japanese, four were Spaniards, one a Frenchman, and one an Italian. They had one reason for their evangelical witness: the reason of Saint Paul, baptized by Ananias io carry
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the name of Christ to all peoples: "We have come to Japan only to preach faith in God and to teach salvation to little ones and to the innocent and to all the rest of the people". Thus did the martyr Guillaume Courtet sum up their mission before the judges at Nagasaki.
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7. I shall have the joy of speaking again about these brave apostles in a few days' time, in Nagasaki, near that holy hill called Nishizaka, where they suffered martyrdom. By their place of death they are all J apese. That archipelago was the land of their true and definitive birth, the birth that brings the adopted children of God to eternal light. 8. For the moment, as we consider the place where they are being beatified, I would dwell upon the fact that the city of Manila, the island of Luzon and the island of Formosa, which at time came under a single civil goverment, were the wide and providential starting-point of the nine priests who later sailed for Nagasaki. There was a ministry among the Chinese of the suburb of Binondo, among the Japanese colony in Manila, among the peoples of the regions of Bataan, Pangasinn, Cagayn, and, further north, in Formosa. For some of them there was a teaching assignment in the College of Santo Tomas in Manila, which in 1645 became the present Pontifical University, the oldest and the largest Catholic university in the Far East. Four of the new Beati were professors in the College, one was also the Rector, and a fifth had studied there. In the first century of the evangelization of the Far East, begun by the preaching of Saint Francis Xavier, the Philippine Islands had already, in this university institution, a further means of carrying out the mission of evangelization. A fruitful program aimed at imparting theological knowledge and propagating the faith, which still today is enhanced by the cultural heritage of the Philippines and vivified by the Christian spirit, is a fitting instrument for assisting the spread of the Gospel. The harmonious mingling of faith and culture is spoken of by the Filipino poet and national hero Jos Rizal, in these verses :
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Tal la Educacin estrecha alianza Con alma Religin une sincera :

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Por ella Educacin renombre alcanza; Y ay ! del ser que ciego desechando De santa Religin sabias doctrinas, De su puro raudal huye nefando.
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All the more therefore, it is my duty and the object of my apostolic ministry to confirm my brethren in the truth, and to repeat to the missionaries, to the students of theological and human sciences, as well as to all the Catholics of East Asia, the words of Christ : "You shall be my witnesses ... to the ends of the earth".
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9. Let us endeavor to imitate the commitment to faith and the fidelity to commitment of those who, through their difficult missionary task, accepted with joy and steadfastness hard journeys, difficulties of climate, betrayal even by their friends, privations of every kind and terrible tortures. They were so much in love with Christ's Passion that they could cry out, like Miguel de Aozaraza contemplating Christ's wounds : "What beautiful carnations, what bloodred roses shed for love of you, my God !". They asked Mary, as did Giordano Ansalone, to enable them to recover their health, so that they could die only as victims for Christ. I entrust all this to Mary, who, with her rosary, helped our martyrs to imitate and to proclaim her Son; to be intrepid guardians of his word, like the courageous women Magdalena of Nagasaki and Marina of Omura. I entrust the destiny of the Philippines and of all Asia to Mary, Queen of the Rosary, who with the title of "La Naval" is venerated as the guardian of freedom for the Catholic faith.
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10. This is the full meaning of this beatification: to animate all the Christians of the F a r East and to spread the word of the Lord. In a special way I say this to you Filipinos, who form the only predominantly Catholic nation in the eastern part of the continent of Asia. It is an invitation that I also extend to the other Christians of the nearby lands that border the Pacific Ocean like a symbol of the search
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for God described by Saint Catherine of Siena : "A deep sea, in which the further I enter it the more I find ; and the more I find the more I look for you. You are insatiable, for as the soul becomes satiated in your abyss, it is not satiated, because it always remains hungry for you, thirsty for you, desiring to see you by the light of your light". Dearly beloved : amidst the efforts needed for our own Christian lives, and for spreading the light of Christ thoughout Asia and the whole world, let us look today to these zealous martyrs who give us deep assurance and fresh hope when they tell u s : "In all this we are more than conquerors because of him who has loved us". And this is the mystery we celebrate today : the love of Jesus Christ, who is the light of the world. Amen.
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Manilae, ad Sinenses habita.*
Dear brothers and sisters in Christ, 1. I find it very significant and important to have the opportunity to say a brief word to Chinese Christians during my pastoral visit to Asia. I greet in a particular way Archbishop Mattew Kia and the other Bishops accompanying him, who have honored me with their presence during my pastoral visit to the Philippines. Most sincerely I thank you for coming as the representatives of the Christians of Overseas Chinese Communities to meet me here in Manila. Some of you have lived for generations in the Philippines or in other Asian countries; others have come here more recently. I know that it is your desire to be fully integrated into the life of the country where you live, and to contribute by your work, as good citizens, to the prosperity of the nation that is now your home. At the same time you wish to remain united in spirit with your relatives and friends in China. You wish to preserve the traditional Chinese moral values and culture that link you to your families' country of origin, the country you will always love dearly and to the progress of which you are willing to offer all the help desired. You are also members of the local church communities. These
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Dialogue, Chapter 167. Bom 8:37.
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strengthen your commitment to Christ, and imbue you with the same Christian spirit that has been, in the past, the hallmark of the Chinese Christian communities in various countries of the world. Famous people in Chinese history have encountered Christ and have become Christians through the contact they had with those fervent and dynamic communities. If you maintain that spirit, if you live inspired by the Christian faith and strengthened by the specifically Chinese moral traditions, you will in a profound way be truly Christian and truly Chinese, and contribute to the richness of the whole Church. Through you who are present here, I now wish to reach out to all who are in China and to greet, with joy and affection, all my brothers and sisters in Christ who live in that vast land. 2. I, John Paul I I , Bishop of Rome and Successor of Peter, greet you in the name of our Lord Jesus Christ, my dear brothers and sisters in China. On my first pastoral visit to Asia I shall meet with the Bishops, clergy, religious and laity of the Church in the Philippines and in Japan, in order to speak to them about the merciful love of God, to proclaim the name of Jesus, "for there is no other name under heaven given by which we must be saved", and to encourage them to witness to the Gospel. Travelling so close to the borders of your country, I also wanted to speak to you, for across the distances that separate us we are all united "in the name of the Lord Jesus". Ever since God's providence in its mysterious ways called me from my native Poland to the See of Peter in Rome, I have ardently desired to express my affection and esteem to all my brothers and sisters of the Church in China, and to praise the Lord for the great things that he has wrought in the hearts of those who profess his name in the cities and villages of your immense land.
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The Spirit of the Lord is at work in all peoples and nations, and to this Spirit I have wanted to bear witness by making it the special goal of my pilgrimage to Asia to honour the Martyrs of Nagasaki. Through them I pay homage to all the men and women in Asia who have offered up their lives for the name of Jesus, giving proof thereby that the Gospel of Christ and his Church are not alien to any people or any nation but that they live in the hearts and in the minds of the people
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of all races and nations around the world. And so, in greeting you, I make my own the words of the Apostle Paul in his letter to the Church in Rome : "First I thank my God through Jesus Christ for all of you and for the way in which your faith is spoken of all over the world ... I am longing to see you either to strengthen you by sharing a spiritual gift with you, or what is better, to find encouragement among you from our common faith".
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3. Through my humble words, I also want to express my esteem for your great country. Your country is great indeed, not only in terms of geographical extension and population, but especially because of its history, the wealth of its culture, and the moral values that the people have cultivated all through the ages. The Jesuit, Father Matteo Ricci, understood and appreciated Chinese culture fully from the beginning, and his example should serve as an inspiration to many. Others, at times, did not show the same understanding. But whatever difficulties there may have been, they belong to the past, and now it is the future that we have to look to. Your country is indeed devoting all its energies to the future. It wishes to ensure, through scientific and technological development, and through the industrious collaboration of all its people, that its citizens can live in true happiness. I am convinced that every Catholic within your frontiers will fully contribute to the building up of China, since a genuine and faithful Christian is also a genuine and good citizen. A Christianin any country of the worldis faithful to God, but he also has a deep sense of duty and of love towards his native land and his own people. He respects the things of the spirit and at the same time he consecrates his talents and skills to the common good. A good Chinese Catholic works loyally for the progress of the nation, observes the obligations of filial piety towards parents, family and country. Strengthened by the Gospel message, he will cultivate, like all good Chinese, the "five main virtues" of charity, justice, temperance, prudence and fidelity. 4. The Church seeks to respect the traditions and cultural values of every people, following what Saint Paul said when he entreated the early Christians of Philippi to treasure " whatever is true, whatever is honorable, Whatever is just, whatever is pure, whatever is lovely,
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whatever is gracious". From earliest times, the Church has learned to express the truth of Christ through the help of ideas and in the culture of various peoples, because the message that she preaches is intended for all peoples and nations. The Christian message is not the exclusive property of any one group or race; it is addressed to everyone and belongs to everyone. There is therefore no opposition or incompatibility in being at the same time truly Christian and authentically Chinese. In proclaiming Jesus Christ as the eternal Son of God and Savior of the world, the Church has no other aim than to be faithful to the mission entrusted to her by her Divine Founder. She has no political or economic goals, she has no worldly mission. She wants to be, in China as in any other country, the herald of the kingdom of God. She desires no privileges, but only that all those who follow Christ may be able to express their faith freely and publicly and to live according to their consciences. Christ came to serve and to bear witness to the truth. In the same spirit the Church will offer her contribution to fostering human brotherhood and the dignity of every human being. She therefore encourages her members to be good Christians and exemplary citizens dedicated to the common good and to the service of their fellowman, and collaborating through their personal efforts to the progress of their country. 5. All this I say to you, dear brothers and sisters, because I feel so near to you. The course of history, shaped by human decisions, has been such that for many years we have not been able to have contact with each other. Very little was known about you, your joys, your hopes, and also your sufferings. Recently however, from various parts of your immense land information about you has reached me. But in those long years you have undoubtedly lived through other experiences which are still unknown, and at times you will have wondered in your consciences what was the right thing for you to do. For those who have never had such experiences it is difficult to appreciate fully such situations. Yet, I want you to know that, all through this period and up to the present day, I, and the universal Church with me, have been with you in thought, in prayer, in genuine brotherly love and in pastoral
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concern. I place my trust in your faith and in the Lord who promised : " Do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour". If you remain united with the Lord in faith and prayer, he will strengthen and guide you. I also wish to express my deep admiration of the testimonies of heroic faith that many of you have shown and are still showing today. The whole Church is proud of you and feels strengthened through your witness. At the same time she hopes that you in your turn have been strengthened by her continuous prayer and communion in our Lord Jesus Christ.
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6. What unites us, dear brothers and sisters, is not a bond of physical nature or a political allegiance, but faith in him who is the Son of God and Savior of the world and who has proclaimed the brotherhood of all men. It is he, Jesus Christ, who loves all people irrespective of their race or culture, or their social or political status. We are all brothers and sisters, and at the center of Jesus' message is the call to universal brotherhood. Is it not inspiring to discover that a similar message is aptly expressed in your Chinese saying : " Between the four seas, all men are brothers" f More than at any other time, there is a need for us to proclaim this message all over the world, since injustice and discrimination among peoples and nations still linger on. 7. As I am travelling so near to your great country, let me send you a message that comes from my heart and from our common faith. At this time of grace and change, I say : open your hearts and minds to God, who in his divine providence guides all events and pursues his plan in all that happens. Out of human suffering and even out of weakness and error, the Lord creates new growth. It is my sincere and heartfelt hope that some day soon we shall all be able to join together, praising the Lord and saying : "Behold how good and pleasant it is to dwell in unity as brothers". I entrust you all to Mary, Virgin most faithful, Queen of China. May the peace of Jesus Christ her Son be with you all. May God bless China !
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Manilae, ad nationum Legatos habita.*
Your Excellencies,
Ladies and
Gentlemen,
1. I have come to this part of the world to meet the Catholic communities of the Philippines and Japan, and to present to both nations the expression of the profound esteem in which the Church holds them. At the same time I am also very pleased to have the opportunity to be with you this evening, since, as diplomats accredited to the Government of this land, you represent peoples not only in Asia but throughout the whole world. Later in my program, I shall address myself directly to the Asian peoples ; but I cannot let the present occasion pass without expressing here before you the joy I experience in being able, through you, to greet the peoples and the Governments of your nations, many of whom maintain most cordial relations with the Holy See. I wish to reiterate the deep esteem which the Catholic Church has for the noble cultural and religious traditions of all peoples, and to reaffirm her desire to be of service to all in the common pursuit of peace, justice and human advancement. The Church has no political ambitions. When she offers her own specific contribution to the great permanent tasks of mankindpeace, justice, development and every worthy effort aimed at promoting and defending human dignityshe does so because she is convinced that such action is related to her mission. This mission is concerned with the salvation of man : the whole human being, the individual person who fulfills his or her eternal vocation in temporal history, within a complex of communities and societies. When giving attention to individuals' and peoples' needs and aspirations, the Church follows the command of her Founder; she implements the solicitude of Christ for each and every person, especially for the poor and for those who are suffering. Her own contribution to the humanization of society and the world derives from Jesus Christ and his Gospel. Through her social teaching, the Church does not present prefabricated models, nor does she align herself with prevailing and passing practices. Rather, with reference to Jesus Christ she strives to bring about a transformation of hearts and minds so that man can see himself in the full truth of his humanity.
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3. The Church's action therefore is not political, or economic, or technical. The Church is not competent in the fields of technology or science, nor does she assert herself through power politics. E er competence, like her mission, is religious and moral in nature; and she must remain within her proper field of competence, lest her action be ineffective or irresponsible. It is the Church's practice therefore to respect the specific area of responsibility of the State, without interfering in the tasks of the politicians and without participating directly in the management of temporal affairs. At the same time the Church encourages her members to assume their full responsibility as citizens of a given nation and to seek together with their fellow human beings the paths and models which can best promote the progress of society. She sees as her specific contribution the strengthening of the spiritual and moral bases of society, and as a service to humanity she assists people in forming their consciences correctly. 4. It is in this sense that I wish my journey through Asia to be a call for peace and for human progress, and an encouragement for all those who are engaged in protecting and promoting the dignity of all human beings. I also hope that my meeting with you this evening will reinforce your own sense of mission in the service of your countries and of the whole human family. For is it not the mission of a diplomat to be a builder of bridges between nations, to be a specialist in dialogue and understanding, to be a defender of the dignity of man, so that the common welfare of all may be promoted? Beyond the fostering of legitimate interests of your own nation, your mission directs you in a special way to the wider concerns of the whole human family, particularly on this Asian continent. Inspired as you are by the noblest ideals of brotherhood, you will, I am sure, share my concern for peace and progress in this area, and you will understand the need to face the deeper causes of the problems that plague nations and peoples. In my recent Encyclical on the Mercy of God I have indicated what I believe to be the " sources of uneasiness". I have cited the fear connected with the prospect of a conflict that, in view of the stockpiling of atomic weapons, could mean the partial self-destruction of humanity. I have drawn attention to what human beings can do to other human beings through the means provided by an ever more sophisticated military technology. But I have also drawn attention to other elements when I wrote : " Man rightly fears falling
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victim to an oppression that will deprive him of his interior freedom, of the possibility of expressing the truth of which he is convinced, of the faith that he professes, of the ability to obey the voice of conscience that tells him the right path to follow. The technical means at the disposal of modern society conceal within themselves not only the possibility of destruction through military conflict, but also the possibility of a peaceful subjugation of individuals, of environments, of entire societies and of nations, that for one reason or another might prove inconvenient for those who possess the necessary means and are ready to use them without scruple". I have mentioned the tragic problem of the many who suffer from hunger and malnutrition and of the increasing state of inequality between individuals and nations whereby " side by side with those who are wealthy and living in plenty there exist those who are living in want, suffering, misery and often actually dying of hunger".
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5. But in that same document, I also stated (and I would like to leave this thought with you for your reflection) : " The experience of the past and of our own time demonstrates that justice alone is not enough, that it can even lead to the negation and destruction of itself, if that deeper power, which is love, is not allowed to shape human life in its various dimensions". Yes, dear friends, my message to you this evening concerns this same power of love. A love that is deeply felt and effectively expressed in concrete actions, individual as well as collective, is indeed the moving force that enables man to be true to himself. Only love can make peoples really responsive to the call of the needy. And may it be this same forcefraternal lovethat impels you to ever higher peaks of service and solidarity. Ladies and gentlemen, in the lofty diplomatic mission that is yours be assured of my total support.
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Manilae, a Summo Pontifice sacris ob pacem fovendam litante habita.*
Here in Quezon circle we have listened to the words of the Lord our God as recorded by the Prophet Isaiah : " Peace, peace to the far
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and to the near, says the Lord; and I will heal them". And looking out today over this vast assembly, I proclaim to all of you, far and near, the peace of the Lord, the peace of Christ! With the Apostle Peter I say : " Peace to all of you who are in Christ" .
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1. Dearly beloved brothers and sisters here in the Philippines : we are celebrating today the peace of our Lord and Savior Jesus Christ the peace that was announced by the angels at his birth; the peace that he communicated to all who came into contact with him during his earthly life ; the peace that he gave to his Apostles when he stood among them after his Resurrection, saying : " Peace be with you". We are celebrating the peace that Christ won for us by his Paschal Mysteryby his Passion, death and Resurrection from the dead. We are able to enjoy peace because God sent his own Son into the world to be our Redeemer.
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2. And the peace that we are celebrating is our redemption from sin, our deliverance from God's anger and from eternal punishment. Without Christ we would have remained, in the words of Saint Paul, "children of wrath". But in truth we have been liberated by Christ; everything is new in our relationship with God. Christ has reconciled us to himself, "making peace by the blood of his cross". We have been called out of the darkness of sin into the Kingdom of God's marvelous light, where we have received mercy and grace and peace from Jesus Christ.
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3. Through God's love we have not only received the gift of human life but we have also become adopted children of God. Through Chris f s great peacemaking acthis Sacrifice on the Crosswe have become his brothers and sisters, and, with him, heirs of eternal life. Because of this new relationship of ours with God in Christ, peace is now possible: peace in our hearts and in our homes, peace in our communities and in our nations, peace throughout the world. Yes, Jesus Christ is the supreme Peacemaker of human history, the
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Reconciler of human hearts, the Liberator of humanity, the Redeemer of man. " H e is our peace".
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4. It is God the Father's plan that the peace which his beloved Son Jesus Christ won for us on Calvary should be communicated to every human being, individually and as a member of society. This communication of Christ's peace takes place in the Church through the action of the Holy Spirit working through God's word and the sacraments. By faith and Baptism we take on a relationship with God that makes peace truly possible. We become in fact the children of God and are incorporated into the Body of Christ. We are baptized into Christ's death his great peacemaking actso that we may share in his Resurrection and walk in newness of life. Through the Sacrament of Penance Jesus offers us pardon and peace. Precisely because of its importance as the Sacrament of Reconciliation, I stressed in my first Encyclical "man's right to a more personal encounter with the crucified forgiving Christ", and urged the faithful observance of the centuries-old practice of individual confession. Today I present once again the Sacrament of Penance as a gift of Christ's peace and his love, and I ask you all to make every effort to profit from this opportunity of grace.
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And the Eucharist, my dear friends, is the culmination of our sacramental peace, in which we re-present to the Father the gift of reconciliation and peacethe gift of Jesus himself. Jesus, the Prince of Peace, communicates himself and becomes our peace. 5. Dear brothers and sisters : it is indeed important for us to understand how God puts us into contact with Christ and communicates to us the peace of Christ. It is vitally important for parents to transmit to their children an understanding of the faith, and a deep appreciation of sacramental life, so that each generation may be aware of Christ's peace. The success of the Church's mission in this regard depends on you; it is intimately linked with the family's irreplaceable catechetical activity. 6. At the same time Christ invites us and bids us bring his peace to the world. This is the way he wants us to live ; he has spelled it
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Eph 2:14. Cf. Rom 6:4. Redemptor Hominis, 20.
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out for us in the Gospel Beatitudes : "Blessed are the peacemakers, for they shall be called children of God". We are called to pass on the healing that we have experienced, and the reconciliation that we have been given so lavishly. And in the Second Reading today we are told what we must do : "Clothe yourselves with heartfelt mercy, with kindness, humility, meekness and patience. Bear with one another... Forgive as the Lord has forgiven you". Having been forgiven, we are called to forgive. Having been justified by God's grace, we are called to give witness to justice in our lives, for we know full well that peaceful relationships can exist in the world only when the justice of Christ permeates hearts and is expressed in all the structures of society.
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7. But in order to communicate peace in accordance with Christ's words, we must live that peace. In the words of the Apostle Paul, " Christ's peace must reign in your hearts, since as members of the one body you are called to that peace" Yes, dear brothers and sisters, there must be peace in our families, between husbands and wives, between parents and children; peace in our communities; peace in our parishes and local Churches ; peace in society and over the earth : peace in the hearts of the ministers of Christ, in the hearts of the religious and laity, in the hearts of all those who embrace his Gospel of love.
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8. Only then can our proclamation and communication of peace be effective: peace to the poor and to the rich, peace to the young and to the old, peace to the sick and the suffering, to prisoners and to all who mourn. Peace to those who are crushed by the burden of sin, and to those who stumble beneath the weight of their cross. Peace to all who serve with us in the name of Christ and for the glory of his Father. Peace to all our brothers and sisters in Christ, to all our fellow human beings : the peace of reconciliation, of justice, of freedom from fear, of liberation from oppression and sin, of deliverance from eternal death. The peace of Christ's Kingdom, the peace of hope, the peace of Jesus himself. Dearly beloved, this is indeed the peace that I proclaim to you todayto those far and near : the peace of God's Kingdom, the peace of Christ.
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Mt 5:9. Col 3:12ff. Col 3:15.
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9. Peace is yours as a gift from the Lord, as a responsibility and a challenge. Let us listen to Jesus, today and all the days of our lives. He is speaking to our hearts, as he says : " Blessed are the peacemakers, for they shall be called children of God". Amen.
Caebuae, ad Presbyteros et sacrorum alumnos habita.*
Dear priests and seminarians, I greet you in the Name of Jesus! It is a joy for me to be with you, and through you to greet the priests of all the Philippines, and to bless and encourage the seminarians throughout this nation. 1. " How beatiful upon the mountains are the feet of him who brings glad tidings, announcing peace, bearing good news, announcing salvation, and saying to Zion, 'Your God is King'". These words of the prophet Isaiah readily come to mind when we recall the apostolic zeal of those missionary priests who over four centuries ago began to preach the Gospel of salvation to the people of these islands. It was the mysterious working of God's grace which made their hearts anxious and set their feet in motion until peace and salvation had been announced in this land. Consider the Dominican priest Fray Domingo de Salazar. He left his native Spain to go first to Venezuela, then to Mexico, briefly to Florida, and finally to the Philippines. Here he became the first Bishop in the Philippinesat Manila in 1578; here he preached the Good News not only to the people of these islands but also to his compatriots, in- order to persuade them that the Lord's Gospel means justice and not slavery for the people they had come to colonize. It was Bishop Domingo de Salazar too, who, on his return to Spain, recommended the foundation of the ecclesiastical province of the Philippines.
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2. You are the heirs of the missionary task begun by Fray Domingo and the early evangelists of these islands : the Augustinian, Franciscan, Jesuit and Dominican priests whose evangelizing feet will forever be called beautiful. In paying homage to those missionaries and to all the
* Die 19 m. Februarii a. 1981. Is 52:7.
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other missionariesto those of every generation in the Philippines, including the present generationI praise the grace of God that sustained them in their zeal for his Kingdom. In God's mysterious design you have been called by Christ to announce his glad tidings here in your own homeland. Together let us reflect upon this priestly task which is yours today, my brother priests, and for which, dear seminarians, you must diligently prepare yourselves.
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3. It is faith in Jesus Christ, who is Lord forever, that is the response which God invites when he sends out his word over the earth. It is faith at the heart of the priest's vocation that animates his ministry and grounds the witness of his life. In his Letter to the Romans, Saint Paul says : " If you confess with your lips that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. Faith in the heart leads to justification, confession on the lips to salvation. But how shall they call on him in whom they have not believed? And how can they believe unless they have heard of him? And how can they hear unless there is someone to preach? Scripture says, 'How beautiful are the feet of those who announce good news !'... Faith, then, comes through hearing, and what is heard is the word of Christ".
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4. To preach the word of God : this is the work of every generation. The "faith which comes through hearing" is a response invited by God himself, a response which leads people to confess with their lips that Jesus is Lord and to become his disciples. The proclamation of the word and the response of faith set up the initial encounter, the basic community of the Church. And it is for this encounter that the priestly apostle is "sent" to preach : in persona Christi he offers the Sacrifice of the Eucharist, which recapitulates the entire proclamation of the word in which Christ's OAvn invitation to believe and to be built up into the Church is continually heard by his people. As the Vatican Council teaches : " By sacred ordination and by the mission they receive from their bishops, priests are promoted to the service of Christ, the Teacher, the Priest, and the King. They share in his ministry of unceasingly building up the Church on earth into the People of God, the Body of Christ, and the Temple of the Spirit".
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Rom 10:9-17. Presbyterorum Ordinis,
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This Church is missionary by her very nature. All Christians who believe and are made one in Christ share in the missionary task of apostolic service to the world. But "hearing" the call to faiththe word of salvationmust be a constant summons to conversion and renewal within the Church herself, and it is to the Apostles and their successors in the Episcopate, together with their priestly collaborators, that the Lords has entrusted the role of shepherding his missionary people. By God's own plan, the Church cannot exist without those apostolic men " sent" to preach, to be within the Church herself a sacramental sign of the fundamental and perennial call to "believe in our hearts" that Jesus is Lord. 6. Today there are some who ignore or misunderstand this important dimension of the nature of the Church, and suggest that only by diminishing the importance of the priesthood can the laity be given their full place in the Church. Perhaps this is due to an over-reaction to those priests who, through human frailty or spiritual blindness, have not taken to heart the profound lesson Jesus taught when he replied to the request of the mother of James and John : "You know how those who exercise authority among the Gentiles lord it over them ; their great ones make their importance felt. It cannot be like that with you. Anyone who aspires to greatness must serve the rest, and whoever wants to rank first among you must serve the needs of all. Such is the Case with the Son of Man who has come, not to be served by others, but to serve, to give his own life as a ransom for the many". Nevertheless, an attitude which sees opposition or rivalry between the ministerial priesthood and the priesthood of the faithful fails to perceive the design of God in instituting the Sacrament of Holy Orders within his Church. The Second Vatican Council's Constitution on the Church clearly teaches that "though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated. Each of them in its own special way is a participation in the one priesthood of Christ". In the ministerial priesthood of Holy Orders, God has set within his Church a visible sign, by which the
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Of. Ad Gentes, 2. Mt 20:25-8. Lumen Gentium, 10.
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divine dialogue which he has initiatedthe word of salvation inviting the response of faithis sacramentali^-, and therefore efficaciously, represented. Priesthood is therefore a sacrament whose "celebration" affects the entire Church, and the whole Churchlaity and clergy alikemust take care that its "celebration" is not diminished through misunderstanding or misplaced zeal for a multiplication of ministries intended as a substitution for the ministerial priesthood. 7. Jesus is Lord ! This proclamation of the word reaches its most perfect moment in the Eucharist: "The other sacraments, as well as every ministry of the Church and every work of the apostolate, are linked with the Holy Eucharist and are directed towards i t . . . Hence the Eucharist shows itself to be the source and summit of all evangelization". The celebration of the Eucharist is the heart of priestly ministry and of Christian life, because it is Christ's own service of self-sacrificing love. Through each Eucharist the Church herself is continually formed anew and given her definitive shape : Christ, through the ministry of his priests, calls all his disciples together, makes them one in his love, and sends them forth to be bearers of the unity and love of the Eucharistie banquet as the pattern and model of all human community and service.
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8. My brother priests, this missionary Church, this Eucharistie people, depends upon you for the authentic proclamation of the Good News. But if you are to be effective preachers of the word, you must be men of deep faith who are hearers and doers of the word as well. For with Saint Paul we must always say: "It is not ourselves we preach but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake". For this reason we must never cease examining carefully how we live our priestly lives, lest they become a countersign which disfigures the sacramental presence which the Lord intends us to be in and for his Church.
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9. For this purpose I offer you today three brief reflections on living the priestly life according to the mind and heart of Christ. In the first place, Jesus has called priests to a special intimacy with himself. The very nature of our task requires it. If we are to preach
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Presbyterorum 2 Cor 4:5.
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Christ and not ourselves, we must know him intimately in the Scriptures and in prayer. If we are to lead others to the encounter and response of faith, our own faith must itself be a witness. In the Holy Scriptures, God's word is ever before us. Let us therefore make the Scriptures the nourishment of our daily prayer and the subject of our regular theological study. Only in this way can we possess the word of Godand be possessed by the Wordin that intimacy reserved for those to whom Jesus said : "I call you friends". The second consideration I wish to offer you concerns the unity of the priesthood. The Fathers of the Second Vatican Council reminded us that "all priests, together with bishops, so share in one and the same priesthood and ministry of Christ that the very unity of their consecration and mission requires their hierarchical communion with the order of bishops". This unity must take shape concretely in the realization that priests, diocesan and religious, form a single presbyterium around their bishop. The collegiality which describes the entire episcopal order's union of faith and sharing in responsibility with the Bishop of Rome is reflected by analogy in the unity of priests with their Bishop and with each other iii their common pastoral task. We must not underestimate the importance of this unity of our priesthood for the effective evangelization of the world. The sacramental sign of priesthood itself must not be fragmented or individualized : we constitute one priesthoodthe priesthood of Christto which our harmony of life and apostolic service must testify. The fundamental oneness of the Eucharist offered by the Church requires that this unity be lived out as a visible, sacramental reality in the lives of priests. On the night before he died, Jesus invoked his heavenly Father : " I pray also for those who will believe in me through their word, that all may be one as you, Father, are in me, and I in you ; I pray that they may be one in us, that the world may believe that you sent me". Our unity in the Lord, sacramentally visible at the center of the Church's own unity, is an indispensable condition for the effectiveness of everything Ave do : our preaching of the faith, our service of the poor as a preferential option, our efforts at building basic Christian communities as vital units of God's Kingdom, our work for promoting Christ's justice and his peace, all our varied parochial apostolates, every endeavor
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to furnish spiritual leadership to our peopleall of this depends totally on our union with Jesus Christ and his Church. In the third place I wish to reflect with you on the value of a life of authentic priestly celibacy. It is difficult to overestimate the profound witness to the faith that a priest gives through celibacy. The priest announces the Good News of the kingdom as one unafraid to forgo the special human joys of marriage and family life in order to bear witness to his "conviction about things Ave do not see". The Church needs the A v i t n e s s of celibacy AA illingly embraced and joyfully lived by her priests for the sake of the Kingdom. For celibacy is by no means marginal to priestly life; it gives testimony to a dimension of love patterned upon the love of Christ himself. This love speaks clearly the language of all genuine love, the language of the gift of oneself for the sake of the beloved; and its perfect symbol is tomber the Cross of Jesus Christ !
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11, My dear seminarians ! All that I have already said to my brother priests I say with you in mind. This precious time of seminary formation is given to you so that a solid foundation may be laid for the task that aAvaits you as priests. You may be sure that the whole Church looks on with prayerful anticipation as the Lord's Avords to you" Come, folloAV me"take ever deeper root in your lives. And what is true of all God's people is all the more t r u e of these priests whose companions in preaching the word of God you are preparing to become. For the priests know well how much work is to be done and they have "prayed the Lord of the harvest to send laborers into the harvest". They now rejoice to see in you an answer to their fervent prayer. Hence you seminarians are already united with the priests in this prayer for an increase of priestly vocations. To those young people in whom the Lord is even noAV planting the hidden seeds of this vocation you must offer yourselves as companions and guides, and you must be eager to set before them the example of your oAvn intimate union with Jesus and of your own zealous apostolic service of his people. Yes, you must ahvays keep Jesus before your eyes. He is the real reason Avhy you are in the seminary; it can never be for any motive of personal advancement or prestige, but only to prepare for a ministry of service based on the word of the Lord. Jesus has chosen y o u to bring
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Heb 11:1. Mt 9:37.
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the light of his word to your brothers and sisters. You can see, then, how important it is for you personally to know the word of God, to embrace it with all its challenges of love and sacrifice, and, like Mary, to reflect on it in your hearts. The seminary exists to prepare you for your mission of proclaiming the holiness and truth of the Incarnate Word of God. But if the seminary is to fulfill its purpose in your regard, you must open your hearts in generosity to the Spirit of God, so that he may form Jesus in you.
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11. Jesus is Lord ! As Saint Paul assures us, "No one can say 'Jesus is Lord', except in the Holy Spirit". Let ns be confident in the Holy Spirit's guidance of the whole Church, and in his power that is active in our priestly ministry. With trust and untiring zeal, let us preach the word of Christ so as to bring spontaneously to the lips of our brothers and sistes the refrain of the prophet:, "How beautiful upon the mountains are the feet of him who brings glad tidings, announcing peace, bearing good news, announcing salvation, and saying to Zion, 'Your God is King' !". May Mary, Regina Cleri, Mother of priests and seminarians, help you to place your complete confidence in that same Holy Spirit, who caused her to become the Mother of Jesus, who is Lord forever!
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Caebuae, ad Christianos sponsos habita.*
Dear brothers and sisters in Christ, 1. Finding myself in this important city known as the cradle of Christianity in the Philippines, I want to express my deep joy and profound thanksgiving to the Lord of history. The thought that for 450 years the light of the Gospel has shone with undimmed brightness in this land and on its people is cause for great rejoicing. Four and a half centuries of fruitful interaction between the local culture and the Christian message have resulted in this harmonious blending called "Filipino Christian culture". Any Christian coming here from any
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Cf. LJc 2:51. 1 Cor 12:3.
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part of the world finds himself at home among people sharing the same aspirations and the same hope that are centered in Jesus Christ. Praised be the Name of Jesus for what his love has wrought ! God's providence in the Philippines has been truly wonderful. The Christianization that took place in the sixteenth century was not something merely accidental. Divine grace was at* work when the people of this region had their first contact with the image of the Santo Nio. It is an important historical fact, rich in religious meaning, that on January 1, 1571 the village kingdom of Sugbu was renamed the "Villa del Santo Nio", and thus the first city of the Philippines was placed under the patronage of the Child Jesus. 2. Divine providence has made it possible for us to be together here today, in order to offer a Sacrifice of praise and thanksgiving to our Father in heaven for the four and a half centuries of Christianity in this country. The whole Church thanks God that the people who " were once far off have been brought near in the blood of Christ". She thanks God for the four hundred and fifty years that his Name has been glorified here, that true worship has been offered to him, that the Blessed Virgin Mary has been devoutly and lovingly venerated, and that millions of people have been reborn in Christ. The unforgettable ceremonies held yesterday in Manila honoring the Filipino Protomartyr, Blessed Lorenzo Ruiz, forcefully illustrate that the Christian faith has taken deep root in the Filipino soul. In a particular way the Church thanks God that the tiny Christian community of Sugbu, under the patronage of the Infant Jesus, has now become a flourishing archdiocese of two million people, almost all of whom are Catholics, with an active and zealous clergy, both diocesan and religious, with dedicated men and women religious, and with an encouraging number of seminarians. I am also deeply gratified to know that there are numerous Catholic institutions and organizations and movements of the laity. It can truly be said that growth in faith and Christian living has been until now a constant feature of the Church in Cebu as well as in the whole of the Philippines. The glorious past gives great hope for the future. The harmonious relationship, under the leadership of the Cardinal Archbishop, the Coadjutor Archbishop and the Auxiliary Bishop, between the hierarchy and the diocesan and religious clergy ; the deep commitment to evange1
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lization by priests, religious and laity ; the existence of a solid ecclesial sense and the profound religiosity of the peopleall this constitutes a great spiritual force for the building up of a dynamic Church in Cebu. 3. Beloved and sisters in Christ, the centuries-old veneration of the Santo Nio here in Cebu prompts me to speak to you today about the family. The Infant Jesus himself was born of the Virgin Mary and lived in a family, and it was in the family of Nazareth that he began the mission which the Father had entrusted to him. "For to us a child is born, to us a son is given". In him a new era dawned, in him the world was re-created, in him a new life was offered to humanity, a life redeemed by and in Christ. Because the Creator wills that life should take its origin from the love of a man and a woman joined in a covenant of sharing in marriage, and because Christ elevated this union of spouses to the dignity of sacrament, we must look at the family, at its nature and mission, in the bright light of our Christian faith. With legitimate pride one can state that whatever the Church teaches today on marriage and the family has been her constant teaching in fidelity to Christ. The Catholic Church has consistently taughtand I repeat here with the conviction that springs from my office as chief Pastor and Teacherthat marriage was established by God; that marriage is a covenant of love between one man and one woman; that the bond uniting husband and wife is by God's will indissoluble; that marriage between Christians is a sacrament symbolizing the union of Christ and his Church; and that marriage must be open to the transmission of human life.
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4. When Jesus was going about, teaching and healing, he was one day confronted by some Pharisees who wanted to test him about marriage. Jesus answered, clearly and firmly, by reaffirming what Scripture had said : "From the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother, and be joined to his wife, and the two shall become one. So they are no longer two but one. What therefore God has joined together, let not man put asunder". By making them male and female God established the complementarity of the sexes, for a man leaves his father and mother in order to be joined to his Avife in that union of
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love that permeates all levels of human existence. This union of love enables man and woman to grow together and to care properly for their children. The union that makes them one cannot be broken by any human authority; it is permanently at the service of the children and of the spouses themselves. Thus the love between a man and a woman in marriage is a love that is both faithful and fruitful. It is a holy love, sacramentally symbolizing the union of love between Christ and the Church, as Saint Paul wrote to the Ephesians : "This is a great mystery, and I mean in reference to Christ and the Church".
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5. For these reasons, the Church will never dilute or change her teaching on marriage and the family. For these reasons, the Church rejects any attempt through the practice of polygamy to destroy the unity of marriage, and any attempt through divorce to destroy the marriage bond. For these reasons also the Church states clearly that marriage should be open to the transmission of human life. God willed the loving union of husband and wife to be the source of new life. He wishes to share, as it were, his creative power with husbands and wives, endowing them with procreative power. God desires that this tremendous power to procreate a new human life should be willingly and lovingly accepted by the couple when they freely choose to marry. Parenthood has a dignity all of its own, guaranteed by God himself. On my part I owe it to my Apostolic Office to reaffirm as clearly and as strongly as possible what the Church of Christ teaches in this respect, and to reiterate vigorously her rejection of artificial contraception and abortion. 6. Yes, from the moment of conception and through all subsequent stages, all human life is sacred, for it is created in the image and likeness of God. Human life is precious because it is a gift of God, whose love knows no limit; and when God gives life, it is forever. Whoever attempts to destroy human life in the womb of the mother, not only violates the sacredness of a living, growing and developing human being, and thus opposes God, but also attacks society by undermining respect for all human life. I want to repeat here what I stated when visiting my homeland : "If a person's right to life is violated at the moment in which he is first conceived in his mother's womb, an indirect blow is struck also at the whole moral order, which
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serves to ensure the inviolable goods of man. Among those goods, life occupies the first place. The Church defends the right to life, not only in regard to the majesty of the Creator, who is the first Giver of this life, but also in respect of the essential good of the human person".
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7. When the Church holds up before you the ideals of Christian marriage and the Christian family, when she insists that the love of husband and wife and the love of parents should be marked by generosity, she knows that there are many factors today that threaten family life and tempt the human heart. The selfish pursuit of pleasure, sexual permissiveness and the fear of a permanent commitment are destructive forces. As a good mother, the Church stands by her children in difficult times; she stands by the couples who experience difficulties in abiding by her teachings. With love and with an understanding of human weakness, but also with an understanding of the power of Christ's grace in individual human hearts, the Church constantly challenges her children. She challenges them to be conscious of the dignity of their Baptism and of the gift of sacramental grace that they have been given precisely in order that they might be able to reflect Christ's sacrificial love in their lives develop their own love in a faithful and indissoluble union, and respond with generosity to the gift of parenthood. As the Second Vatican Council declared : "Authentic married love is caught up into divine love and is governed and enriched by Christ's redeeming power and the saving activity of the Church. Thus this love can lead the spouses to God with powerful effect and can aid and strengthen them in the sublime role of being a father or a mother". To all of you Christian couplesspouses and parentsI offer the invitation : walk with Christ ! It is he who reveals to you the dignity of the covenant you have made ; it is he who gives immense value to your conjugal love ; it is he, Jesus Christ, who can accomplish in you immeasurably more than you can ask or imagine.
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8. In a Christian community, everyone has a responsibility for families. Programs that focus on the family and on the dignity of marriage are of great importance : programs to prepare those who are getting married, and programs for those who are already married. In regard to their children parents have an irreplaceable role to play,
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June 8, 1979. Gaudium et Spes, 48. Of. Eph 3:21.
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not only as the first educators in the faith and as models of virtue, hut also as examples of faithful conjugal love. In the community of love and trust that each family ought to be, parents and children can be evangelized and at the same time instruments of evangelization. Sincere respect for life and human dignity, unselfish charity and the sense of duty and justice, rooted firmly in the Gospel, comes from a family where wholesome relations between parents and children prevail, and where each member of the family tries to be a servant to each other. A family where prayer, loving support and formation in the faith are of constant concern will bring untold benefits not only to the members of the family themselves, but also to the Church and to society. 9. I am most happy to know that all over the Philippines the Family Apostolate has received enthusiastic endorsement and support. I wish to praise the Catholic Bishops' Conference of the Philippines for having declared the present decade, 1981 to 1990, "The Decade of the Family" and for having prepared a comprehensive pastoral program for this purpose. I commend most heartily the different organizations and movements, which, in close collaboration with the hierarchy, devote their zealous efforts to the family. I encourage all Catholic educators, but especially parents themselves, to devote great attention to the proper formation of the young in regard to human sexuality, placing in proper perspective the purpose of the Creator from the beginning, the redemptive power of Christ, and the influence of a true sacramental life. The delicate responsibility for sex education belongs principally to the families, where an atmosphere of loving reverence will be conducive to a fully human and Christian understanding of the meaning of love and life. 10. And so, my brothers and sisters in Christ, my friends of Cebu City and the surrounding areas, I am taking leave of you. This has been a memorable time for me : to be with you, to share with you the teachings of our Lord Jesus Christ on the Christian family, and to experience and reciprocate your love in the midst of God's familythe Church. May the Santo Nio bless you. May Mary the Mother of Jesus and Saint Joseph her spouse assist you and all the families in the Philippines to reflect the holiness and joy and love of the Holy Family of Nazareth. Pagpalain kayo nang Poong Maykapal ! (May Almighty God bless you !)
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In aronavium portu, apud urbem Davao , a Summo Pontifice sacris pro populo litante habita.*
Dear brothers and sisters in our Lord Jesus Christ, 1. The vibrant sound of our voices rending the air of this growing city of Davao, in this rapidly developing island of Mindanao, as we sing the praises of God through and in our Lord Jesus, recalls to us our Lord's voice addressed to the first Apostles saying: "All authority in heaven and earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and so, I am with you always to the close of the age". Jesus, who was himself sent by the Father, was in turn sending his Apostles : " As the Father has sent me, even so I send you". Since then, there has been no interruption in the sending and going forth: "and they went forth and preached everywhere". Since then, too, there has been an unceasing ecclesial or communitarian response of those who believe and are baptized. The Acts of the Apostles tell us : "So those who received his word were baptized ... And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers". From the foregoing we can see already the communitarian nature of the Church which would be formed by all nations being gathered into one. Believers would be bound to each other by faith and fellowship, by the breaking together of bread and common prayers. Those who believe would form one Church, one community.
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Dearly beloved brothers and sisters, I cannot describe to you how overjoyed I am to be with you today in this Eucharistie celebration. As the one chosen by God's providence to be the Vicar of Christ on earth and the Successor of Saint Peter in the Apostolic See of Rome, I am celebrating with you, in a place thousands of miles away from Rome, the Sacrifice of the Mass, the memorial of Christ's death and Resurrection. We are proclaiming together the mystery of faith : that "Christ has died, Christ is risen, Christ will come again".
* Die 20 m. Februarii a. 1981. Mt 28:18-20. Jn 20:21. MJc 16:20. Acts 2:41-42.
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This is indeed a unique moment of deep fulfilment. For we are gathered here as Pastor and Flock, as a Church, as the Body of Christ, where there are varieties of service but the same Lord, where there are varieties of working, but it is the same God who inspires them all in every one; where to each is given the same manifestation of the Spirit for the common good. I see in your characteristically Filipino faces, filled with wonder, the faces of children of our common Father, brothers and sisters in our Lord Jesus Christ. But I also see in your faces the pain that is linked to the memory of all those who suffered and died during the recent floods that ravaged six provinces of this island. I offer to all of you the expression of my sympathy for the loss of your loved ones, my prayers for the dead and the injured and the homeless, and my encouragement as you face the future with the burdensome task of reconstructing, with God's grace, your homes and your lives. I see in all of us, assembled here in our Lord's name, the one family of God, the new People of God, building togethereach according to his respective role but always in ecclesial solidaritythe Body of Christ in joy and in sorrow.
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2. This Eucharistie assembly, composed of us coming here from the West and you of Davao and Mindanao representing the only Catholic country in the East, is a synthesis of our Lord's desire, our Lord's command, and our own response. Our Lord desired to gather all nations into one Flock under one Shepherd. His command was to make disciples of all nations, East and West, and our response is this vast multitude of people of varied tongues and color, of varied cultures and status, united in ecclesial communion to share the word of God and the Bread of eternal life. Here around your Archbishop and around the table of God's word and the Eucharistie Sacrifice you form your local Church, your local ecclesial community. You are united in the unity of one faith and one worship and in that bond of love which is the distinctive mark of the true disciples of Christ : *' By this all men will know that you are my disciples, if you have love for one another". This ecclesial community on the diocesan level, with the Bishop as the sign and center of unity, is nourished constantly by loyal adherence to the word of God and to an authentic worship according
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Cf. 1 Cor 12:4-7. Jn 13:35.

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to that basic relationship between faith and worship: "lex orandi, lex credendi". It is also strengthened by the bond of love among the members, and by the conscious participation of all members according to the gifts each one has received for the building up of the local Church. 3. The same ecclesial life on the diocesan level is reflected on the parish level. The same variety of gifts and ministries contributes to the one mission of building up the Body of Christ. The same consciousness of being a member of an ecclesial community prevails. On the parish level a truly meaningful ecclesial communion and participation is experienced day after day. It is in small Christian communities where the members know each other more personally that true love and fraternal concern is more easily practised. The affliction and need of a brother or a sister whom one knows and sees every day moves the human heart to love and compassion. Conversely, we are less inclined to have love and compassion for someone who is unknown and unseen. "For he who does not love his brother whom he has seen, cannot love God whom be has not seen". Moreover the communitarian dimension of our Christian vocation has been strongly emphasized by the liturgical reform of the Second Vatican Council. Every liturgical act is in itself an act of the whole Body of Christ, of the Head and of the members. Every sacrament and every Mass that is celebrated is an act of Christ and of his Body. Every good deed performed by a member benefits the whole membership, and every sin is not only an offense against God, but a wound inflicted on the Body of Christ. In this perspective, our first communal act at the start of this Eucharistie celebration is a confession of our sins against God and the Body of Christ : " I confess to almighty God, and to you, my brothers and sisters" ; and at the latter part of this communal penitential act we say "and I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God". It is quite clear from all this, that there is no such thing as a Christian for one's own self. We are Christians because we belong to Christ and to his Body. A Christian who has not learned to see and love Christ in his neighbor is not fully a Christian. A Christian cannot be like Cain who refused to be his brother's keeper. We are keepers of our brothers, we are bound to
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1 Jn 4:20.
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one another by the bond of love. This love is God's command for all those who believe in him. For a Christian, to live is to love, and to love is to live. Magmahalan tayo tulad ng pagmahal sa atin nang Diyos. (Let us love one another as God has loved us !) 4. This communitarian or ecclesial nature of our Christian vocation which is more easily practised on the diocesan and parish levels, must, however, be directed towards the universal Church. We are a local Church only to the extent that we are part of the universal Church established by Christ our Lord. We are a legitimate part only because we belong to the whole. And our Lord intended and actually established a Church that will extend from one end to the other of the world, to become the new People of God, the new Israel. Christ our Lord wanted his Church to be universal and yet to be one and the same all over the world. He wanted all nations beyond boundaries and barriers to be one ecclesial community shepherded by one supreme Pastor. He wanted his Church or ecclesial community to preach the same doctrine, practise the same worship, observe the same law of love, and be shepherded by one holder of the keys, with the assistance of the Holy Spirit. This same Church is the fountain of truth and source of spiritual power that assimilates all cultures of all places and times. This assimilation does not result in the destruction of the human and local cultures but in their sublimation. Christian truth, in turn, is made incarnate in each local culture, purifying, elevating and solidifying its values. The unity of doctrine and worship proclaimed and safeguarded from adulteration by the universal Church is perfectly complemented by the law of love that binds all Christians to God an dto one another, all local Churches to the universal Church and to each other. Thus the universal Church, through the local Churches and under the impulse of the indwelling Spirit, gradually transforms the whole world into the kingdom of God here on earth and ceaselessly promotes a civilization of love. 5. Dearly beloved brothers and sisters, our Lord Jesus Christ wants us to live our faith for the building up of the ecclesial community, so that his redemption can be applied to the individual members through the ministry of the Church. At the same time we must never cease to emphasize that each member must continuously be converted
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to God and conformed to Christ by love, in order to share in this common task of building up the Body of Christ. It may not be hard for one to remain faithful to the doctrine of faith as proposed by the universal Church and faithful to authentic worship ; we may even be able to speak in tongues, and interpret them and be gifted with prophecies. But if we fail to follow our Lord's command to love God and one another, we will not be counted worthy of his eternal reward. With clear deliberation our Lord summarized all the commandments of the Old Law into a command to love God and one another. Doing no harm or injury to others is much less and truly short of loving others. In our community of Christians, Saint Paul's understanding of love is the true understanding of our Lord's command to love one another. "If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing". Dearly beloved brothers and sisters, if my visit here would only make all of you love one another just a little bit more; if my visit here would make you just a little more ecclesial or community-oriented, so that you would think more and more of others with love ; if my visit here would make you desire more to serve than to be served, then my visit, by God's grace, would be fruitful and worthwhile. Finally, allow me, dearly beloved in our Lord, to recall and propose as our rule of life in our ecclesial relationship the unsurpassable prayer of the Seraphic Doctor, Saint Francis of Assisi: "Make me a channel of your peace, where there is hatred let me bring your love, where there is injury your pardon, Lord, and where there is doubt true faith in you. O Master, grant that I may never seek so much to be consoled as to console, to be understood as to understand, to be loved as to love with all my soul. Make me a channel of your peace. It is in pardoning that we are pardoned, in giving to all men that we receive, and in dying that we are born to eternal life. Make me a channel of your peace. Where there is despair in life let me bring hope ; where there is darkness only light, and where is sadness ever joy". Maraming salamat at Pagpalain nawa kayo nang Diyos !
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1 Cor 13:1-3.
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In urbe Bacolod ad sacchariferae arundinis cultores habita.*
Dear brothers and sisters, 1. "Grace to you and peace from God our Father and the Lord Jesus Christ". With this blessing of the Apostle Paul I greet you all most cordially. It is a great joy for me to come to you today in this City of Bacolod to meet the people of Negros Occidental. My only regret is that my visit with you is so short, but many more communities in the Philippines have invited me, from the North to the South of these beautiful islands. Even if I can be with you only for a few hours, I want you to know that every encounter with the Filipino people is special to me because it is you, the people, young and old, who make it so. And therefore, I say from the bottom of my heart : thank you for coming together here this afternoon, thank you for making me feel at home in Bacolod. Madamo guid nga salamat! (Thank you very much!). J come in the name of the Lord Jesus and as his servant. I come as the Bishop of Rome, the Vicar of Christ and your brother in the faith. I come as a friend of all the people, and especially of the young people who are so numerous here and whose smiling faces and wonderful dances give me such deep joy. My fraternal greetings go in the first place to your pastor, Bishop Antonio Yapsutco Fortich, who kindly invited me to this island, and to the other Bishops and priests present. In the priests, diocesan and religious, in the religious Sisters, I greet the successors of the first missionaries who, more that four hundred years ago, established flourishing Christian communities on these shores. I greet in them the tireless workers for the faith, who keep alive among the people the message of the Gospel in unselfish service and generous dedication, collaborating with the Bishop, in a spirit of unity and in "the obedience of faith".
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2. In particular, however, my heartfelt greetings go to you, my brothers and sisters of the Catholic laity in Bacolod, to you who are such a great sector of the one People of God, reborn in Christ and united by his Holy Spirit. Because you believe in Christ and have
* Die 20 m. Februarii a. 1981. Phil 1:2. Bom 1:5.
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been regenerated in the Sacrament of Baptism you are children of God. Because you believe in Christ, you are able to approach him in the Sacrament of Penance and to receive his love in the Holy Eucharist. I know how much you esteem the Sacraments, and I want to encourage you to remain ever faithful to them. They are your source of life and hope, and they will give you strength to remain true to your calling as Christians, real Christians. And, when they look at you, people should be able to say: "See how much they love each other". Love each other, my brothers and sisters, love each other in Jesus Christ, for in doing so you will be true witnesses of Jesus, of his immense love for every human being. Jesus needs you, dear faithful people of the Church in Bacolod. Jesus needs you, because his love will not reach the world without the witness of your Christian lives. Jesus cannot be fully present in your cities and villages, in your families and schools, in your workshops or in the fields where you toil, unless you, the lay people, bring him there, manifest him there by what you say and do, make him visible in your love for each other. 3. The message which I bring to you today is a message of love, the same message which the Church has brought to people all over the world in ages past and which she will never cease to proclaim to future generations. It is the same message that you, the Church in Bacolod, must bring to all the people of this island. It is in the name of Christ, and because she must preach his message of love to the whole world, that the Church spealcs out on behalf of the dignity of man, created in the image of God and redeemed by Jesus Christ. Because she believes in the God-given dignity of every human person, the Church sees it as her mission to embrace in her solicitude man in his totality : man whose definitive destiny is God, man who must live, in the concrete reality of his daily life, according to the dignity that is his. For these reasons, the Church desires to bring the message of salvation, which Christ has entrusted to her, to every human being, to every culture and social environment, to the whole of mankind, but in the first place to those who are most in need. Without abandoning her specific task of evangelization, she will also strive to ensure that all aspects of the life of man and of the society of which he is part should be imbued with respect for
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Cf. Gen 1:26.
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human dignity and therefore with justice. To you people of Bacolod, and through you to all the people of the Philippines, who are sons and daughters of a nation engaged in the search for a better life for all its citizens, I repeat what I said once before : that " the world willed by God is a world of justice. That this order must be continually realized in the world, and even that it must always be realized anew, as situations and social systems grow and develop, in proportion to new conditions and economic possibilities, new possibilities and necessities of distributing goods". The dignity of man and the common good of society demand that society be based on justice.
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4. There are in today's world too many situations of injustice. Injustice reigns when some nations accumulate riches and live in abundance while other nations cannot offer the majority of people the basic necessities. Injustice reigns when within the same society some groups hold most of the wealth and power while large strata of the population cannot decently provide for the livelihood of their families even through long hours of backbreaking labor in factories or in the fields. Injustice reigns when the laws of economic growth and ever greater profit determine social relations, leaving in poverty and destitution those that have only the work of their hands to offer. Being aware of such situations, the Church will not hesitate to take up the cause of the poor and to become the voice of those who are not listened to when they speak up, not to demand charity, but to ask for justice. Yes, the preference for the poor is a Christian preference! It is a preference that expresses the concern of Christ who came to proclaim a message of salvation to the poor, for the poor are indeed loved by God, and God it is who guarantees their rights. The Church proclaims her preference for the poor within the totality of her mission of evangelization that is directed to all people so that all may come to know Christ and find in the love of God and of neighbor their highest fulfillment. The Church wants to be of service to all people, in whatever social condition they may be ; she wants to be close to all human beings, since all are poor and in need of salvation and all ought to be "poor in spirit". But she shows a special solidarity with those that are suffering and in need, with those that weep and are humiliated, with those that have been left at the margin of society and of life; she does this so that they may be helped to become aware of their dignity as human
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Discourse at Saint-Denis, France, 31 May 1980, No. 5.
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beings and as children of God. No area of her pastoral mission will be omitted in her concern for the poor : she will preach to them the Gospel, she will invite them to the sacramental life of the Church and to prayer, she will speak to them about sacrifice and resurrection, she will include them in her social apostolate. 5. I have been told that many of you here present are connected with the agricultural sector, and more specifically with the sugar cane cultivation, either as landowners, planters or laborers. You all live close to the land and the land provides your livelihood. To all of you I would address some special words in order to apply to you and your particular situation the social message of the Church. You love the land, you cherish the fertile plains. You belong to this land and this land belongs to you. I myself have always been close to nature and I understand your attachment to your rural setting. During my pastoral visits to other parts of the globe, I have insisted on meeting every time the people who live from the land : at Cuilapan and Oaxaca in Mexico, at Nowy Targ in my native Poland, at Des Moines in the United States of America, at Kisangani in Zaire, at Recife and Teresina in Brasil. To all of them I have repeated the same message : that the land is a gift of God to all humanity, a gift entrusted to man by the Creator, a gift of divine love. In his gratuitous love, God did not only create man and woman, but the gave them the earth so that human life could be sustained through their efforts. From the beginning, and for the benefit of all, God has willed the interaction of land and labor so that the full dignity of man may always be protected and promoted. 6. Yes, human dignity must be promoted by the land. Because the land is a gift of God for the benefit of all, it is not admissible to use this gift in such a manner that the benefits it produces serve only a limited number of people, while the othersthe vast majorityare excluded from the benefits which the land yields. It is not admissible that in the general development process of a nation there should continue to exist the injustice whereby progress worthy of man does not reach precisely those people who live in the rural areas, who in sweat and toil make the land productive, and who must rely on the work of their hands for the sustenance of their family. It is not admissible that people who work the land must continue to live in a
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situation that offers them no hope for a better future. No, in giving the land to humanity, God had a different purpose, for his gift was a gift of love to humanity. A truly Christian challenge is therefore presented to those that own or control the land. I know that many of you who are plantationowners or who are planters are truly concerned with the welfare of your workers, but the Church, aware of her responsibilities, feels impelled to hold up before you again and again the ideal of love and justice, and to encourage you to compare constantly your actions and attitudes with the ethical principles regarding the priority of the common good and regarding the social purpose of economic activity. The right of ownership is legitimate in itself but it cannot be separated from its wider social dimension. In his Encyclical Populorum Progressio, Paul VI, echoing the teaching of the Second Vatican Council, stated this principle very clearly when he wrote : " God intended the earth and all it contains for the use of every human being and people. Thus, as all people follow justice and unite in charity, created goods should abound for them on a reasonable basis. All other rights whatsoever, including those of property and of free commerce, are to be subordinated to this principle. They should not hinder but on the contrary favor its application. It is a grave and urgent social duty to redirect them to their primary finality". The landowners and the planters should therefore not let themselves be guided in the first place by the economic laws of growth and gain, nor by the demands of competition or the selfish accumulation of goods, but by the demands of justice and by the moral imperative of contributing to a decent standard of living and to working conditions which make it possible for the workers and for-the rural society to live a life that is truly human and to see all their fundamental rights respected.
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7. Likewise the workers, either duma-ans, sacadas or industrial workers, must be guided by a truly human and Christian concept of their task. Human labor remains the superior element in the economic enterprise, for through it man exerts his dominion over the material world for the building up of his own human dignity. The man or the woman who works becomes a cooperator of God. Made to the
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Gaudium et Spes, 69. No. 22. Cf. Gaudium et Spes, 67.
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image of God, man received the mission of governing the universe so that its riches can be developed and used for the benefit of all, in order to grant every human person the possibility to live according to his or her own dignity and thus give glory to God. To all the sugar cane workers I say, as I say to all workers everywhere : never forget the great dignity that God has granted you, never let your work degrade you but remember always the mission that God has entrusted to you : to be, by the work of your hands, his collaborators in the continuation of the work of creation. See in your work a labor of love, for your daily work expresses love for your dear ones and your commitment to the well-being of your family. Be proud to be workers of the land. At the same time, know that the Church supports you in your endeavors to have your rights as workers respected. Ninety years ago already, the great social Encyclical Rerum Novarum spelled out very clearly that the worker is entitled to wages that give him a just share in the wealth he helps to produce, and that working conditions should be geared not to the ever increasing economic profit of the enterprise but to the inviolable dignity of man as an individual, as a provider for his family and as a builder of the society to which he belongs. It has been the constant teaching of the Church that workers have a right to unite in free associations for the purpose of defending their interest and contributing as responsible partners to the common good. Such associations should be protected by appropriate laws which, rather that restrict their activities, should guarantee the free pursuit of the social welfare of all their members and of the workers in general. 8. Wherever people work together, inspired by the aim of securing the dignity of every human being and of building a society based on justice, the hope for a better future will be kept alive, and ways and means will be found to share the fruits of progress with all in the community. When the legitimate rights of every category are respected, peaceful ways will be devised to achieve the common good and no one will hesitate to put the full wealth of his talents, skills and influence at the service of his brothers and sisters in the common pursuit of a just society. Government agencies that are guided by a true concern for the dignity of the human person will not become instruments of oppression or powertools for one class or category. Free associations of workers that base their action on the peerless
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dignity of man will inspire confidence as partners in the search for just solutions. Workers and employers who learn to see each other as brothers will not get locked in bitter disputes that leave the problems unsolved and human solidarity weakened or in ruins. When man himself, man with his unsurpassed dignity, is the measure that is applied to the social problems, then there will be no room for violence in the struggle for justice. To adopt man as the criterion of all social activity means committing oneself to the transformation of every unjust situation without destroying what one seeks to protect : a society based on brotherhood, justice and love. Violence can never be a means for solving social conflict, and class struggle which opposes one group to another cannot create justice since its premise is destruction and contempt for man. To construct a truly human society in the Philippines, every man and woman must make a choice for justice and love, for solidarity and brotherhood against selfishness and hatred. Choose human dignity and a better future will be yours ! 9. My dear friends of Bacolod, of Negros Occidental, and all of you who have come from far away to be with me today, I know that you are not lacking in generosity and courage. In your communities, in the cities and in the villages, you keep alive a marvelous heritage of values and qualities that is your strength for the future. Remain true to what you are : preserve always your joy, your love of the family, your solidarity within each community, and above all your determination to share whatever you are and whatever you haveeven if it be little or humblewith those of your brothers and sisters who are in need. In doing so, your community will be graced by the mark of humanity ! To all my brothers and sisters in Christ I say : keep alive in your hearts your confidence in God, your faithfulness to the Church and your devotion to the Blessed Virgin Mary. The moment has now come for me to take leave of you. I would have liked to stay longer with you but others are waiting to celebrate with me in the bond of love that unites us in Jesus Christ. Thank you for your presence here and for the sharing of this hour. I feel so much richer for having met you and for having seen your pride as Filipinos and as Christians. When you return to your villages and your families, take with you the blessing of the Pope. And tell all those that could not be here
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today, tell your old people and your sick, that the Pope loves them and carries them always in his heart and his prayers. I bless you all in the name of Jesus Christ, our merciful and loving Savior. Kabay pa nga bendisyonan kamo sang Dios ! (May God bless you, as you go with my love and care !).
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In urbe Iloilo ad homines in Catholicas consociationes adscitos habita.*
Dear brothers and sisters, I have come to Iloilo City to tell you all of my love in hrist Jesus. I greet all the inhabitants of this city and all the people of this large Archdiocese of Jaro. I wish to express my fraternal esteem for the priests and sisters who labor in this sector of the Lord's vineyard, and to offer you my encouragement and support as you endeavor day after day to proclaim the Gospel of God by word and example, and to build up the community of the faithful. 1. In a very special way, however, the providence of God has determined that this part of my visit should be devoted to a meeting with the Catholic laity and, in particular, with representatives of their various associations and movements. My dear lay brothers and sisters : in you I greet the heirs of the Catholic faith that is deeply rooted in the tradition and culture of the Filipino people. I give thanks to God for the love and zeal that is in you, that has been implanted in you by the Spirit of Jesus. I feel very close to you today; I feel as though you are telling me that you appreciate your mission in the Church, and that you wish to be strengthened and encouraged in your Christian vocation as lay people consecrated in Baptism and united to Christ by faith. And this is why I have come : to speak to you about your Christian dignitywhat it means to belong to Christ ; about the responsibility of your mission and about the urgency of the task that Christ has entrusted to you. 2. Yes, dear lay people, Jesus Christ himself through your Baptism and Confirmation has commissioned you to the lay apostolate, that wonderful sharing in the saving mission of his Church. Your mission
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* Die 20 m. Februarii a. 1981. Cf. Lumen Gentium, 33.
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and your destiny are forever linked with Christ the Savior of the world. You have a specific role to fulfill in the application of God's plan of redemption. The Second Vatican Council has spoken of the need to recognize the relationship of all creation to the praise of God. It has called you, by your activity in the world, to help one another to attain an ever greater holiness of life, "so that this world may be filled with the spirit of Christ and may more effectively attain its destiny in justice, in love and in peace".
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3. In order to do this, you must remain united with Christ. His words are the basis for your effectiveness : " I am the vine, you are the branches... apart from me you can do nothing". Indeed, he is calling you this very day to a greater love, because he is inviting you to constant conversion of heart. He is calling you to greater union with himself in his Church, for it is there that you find him. And union with Christ in his Church is the essential condition for all your apostolic effectiveness. It is Christ who entrusts you with your mission, but a mission that is coordinated within the unity of his Body by the pastors of the Church. This explains the great value there is in a loving communion of faith and discipline with your Bishops who, in the words of the Letter to the Hebrews, "must give an account of the way they look after your souls".
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4. You have heard the Good News of salvation and embraced it with joy, bringing forth fruits of justice and holiness of life. But it is important that the grace of faith should develop in you and in all believers with God's help, and lead you to a deeper knowledge of the person and message of our Lord Jesus Christ. The need for a systematic catechesis is one of the greatest needs of the Church in this day. It is a great challenge for you as Filipino Catholics. As laity, you are called, individually and collectively, to meet this challenge.
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5. Among all the opportunities open to you for the exercise of the individual apostolate, the family occupies a place of primary importance. The family can provide an effective response to the secularization of the
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Lumen Gentium, 36. Jn 15:5. Heb 13:17. Cf. Catechesi Tradendae,
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world; the family has a special charism for transmitting the faith and for assisting in developing an initial evangelization. Within the intimacy of the family, every individual can find an opportunity to give personal witness to the love of Christ. Parents have the right and duty to catechize their children ; they have the immense privilege of being the first ones to teach their children to pray. In the words of my predecessor John Paul I, I would like to "encourage parents in their role as educators of their childrenthe first catechists and the best ones. What a great task and challenge they have : to teach children the love of God, to make it something real for them. And by God's grace, how easily some families can fulfill the role of being a primum seminarium: the germ of a vocation to the priesthood is nourished through family prayer, the example of faith and the support of love" (September 21, 1978). 6. Besides the varied opportunities for exercising the individual apostolate, I strongly recommend intensification of the group apostolate through Catholic organizations and Church-inspired lay movements. I mention with profound gratitude the invaluable service rendered to the Church by Catholic organizations in the past decades. Their dedication to the lay apostolate according to the charisms of their respective goals has merited the admiration of the hierarchy and I wish to add my own appreciation. Undoubtedly, certain changes and adaptations may be desirable in order to make these organizations and movements better suited to meet the present needs of the apostolate, but the existence of these associations and groups continues to be of great help to the mission of the Church. In consultation with your Bishops and the pastors of your parishes, be open to new methods of apostolic activity in order to build up continuously the Body of Christ. Small Christian communities, where personal exchanges and the practice of fraternal love and solidarity can be more easily achieved, open vast opportunities for creativeness in the apostolate. Remember all the time that the effectiveness of your activity in the apostolate depends on your unity with the hierarchy and among yourselves. Your apostolate will be fruitful to the degree that you are faithful and are firmly attached to the local Church in which you are inserted, and to the universal Church.
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Cf.
Evangelii Nuntiandi, 58.
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7. A consistent collective Christian commitment by the Philippine lay people is felt not only in the ecclesial community. It is also an immense force bringing the power of the Gospel to bear on culture, transforming and regenerating it. Working in accordance with their ecclesial nature, your associations and movements are especially effective means for proclaiming the Church's commitment to the dignity of the human person and to the advancement of the freedom and rights of all Filipinos. The People of God, who have been given God's peace, must always be collectively intent on promoting that human justice which is a requirement of social peace. 8. My brothers and sisters : you will not be surprised if at times the most worthy initiatives are subject to human frailty and to opposition from others. Vigilance is always a condition for Christian freedomthe vigilance expressed above all in prayer. Jesus told his disciples: "Watch and pray that you may not enter into temptation". Ideological temptations may present themselves and divisions may arise, but the grace of Christ is sufficient for youChrist's grace calling you to unity and fraternal love, Christ's grace transforming you into a people of hope. Jesus Christ has truly called you to share his salvific mission, and to build up the communion of his Church. At the same time he prepares us for Christian effort and victory : "In the world you will have affliction, but have confidence, I have overcome the world". And in overcoming the world in everything that is sinful and corrupt, you will at the same time, in union with Christ, be able to offer to the Father the glory of creation, and to direct it to the praise of the Most Holy Trinity. As lay people in the world you can make a unique contribution, in an ecclesial role, to the Church's dialogue of salvation. You can offer to the world not only the message of Christ but also its concrete application in your lives, thus furthering the very spirit of dialogue in friendship and service and love. My dear brothers and sisters : This is your dignity and your strength: to remain united with Christ, sharing his salvific mission, promoting his cause, building up his kingdom of truth and life, holiness and grace, justice, love and peace. You do this day after day, week after week, in the ordinary yet extremely important setting of your daily Christian lives.
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Mt 26:41. Jn 16:33.
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9. And remember always that Mary the Mother of God is with you. She is the Mother of mercy and fair love, who has been watching over the Filipino people for centuries and will continue to preside over your destiny in the years to come. She will lead you to her Son and assist you in communicating him to othersin communicating Jesus to the world.
it
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Legaspiae ad agrcolas et opifices habita.*
Dear brothers and sisters, 1. The readings of today's liturgy, listened to against the background of your beautiful May on, acquire a special meaning and a living clarity. The almost perfect cone of Mayon accentuates the verdict of perfection pronounced by God regarding his creation. But it is not only the beauty of creation that Mayon reminds us of. Its shape resembles hands in an attitude both of thanksgiving and acceptance : thanksgiving for the gift of the land for all people, and acceptance to put into it the human effort of work. I have been eagerly waiting to meet you, in order to give you this twin message : the land as God's gift for all men, and the beautiful mystery of work. 2. Why to you, my dear farm-workers? Because you are important and have a special place in God's plan for the world : you provide food for your fellowman. It is a task that deserves the appreciation and grateful esteem of all ; it is a task which deserves the recognition of the dignity of those engaged in it. You have every right therefore to expect from the Pope, who is your father and brother and servant in Christ, a word of encouragement and hope, of guidance and support. But I wanted so very much to meet you not only for this reason, but also to proclaim the important values to which your lives bear witness. The rural world truly possesses enviable human and religious riches: a deep-rooted love of the family and of peace, a religious sense, an appreciation of friendship, trust and openness to God, and devotion to the Blessed Virgin Mary, particularly in your case under the title of Our Lady of Peafrancia.
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Do you not extol these values when you sing : Kung ang hanap mo ay ligaya sa buhay (If your quest is happiness in life) Sa libis ng nayon doon manirahan : (In the farm you reside) Taga-bukid man ay may gintong kalooban, (Although farm people, they have a golden heart) Kay amanan at dangal ng kabukiran. (Which is the treasure and pride of the farm)? It is a well-deserved tribute of recognition that the Pope wishes to express to you, for society is indeed indebted to you. Thank you, my dear farm-workers, for your precious contribution to the social wellbeing of mankind ; society owes you a great deal. 3. Your distinct contribution to society rests on your deep and living awareness that the land is a gift of God, a gift that he makes to all human beings, whom he wishes to see gathered in a single family and treating one another as brothers and sisters. Is not this gift emphasized in the first chapter of Genesis? "And God said, 'Behold, I have given you every plant yielding seed ... and every tree with seed in its fruit : you shall have them for food'". The land belongs to man because God entrusted it to man, and by his work man subdues it and makes it yield fruit. What follows from this? That it is not the will of Godit is not according to his planfor this gift to be used in such a way that its benefits are to the advantage of only a few, while others, the vast majority, are excluded. And when this vast majority are in fact excluded from sharing the benefits of the land, and consequently condemned to a state of want, poverty and borderline existence, then it is a very serious matter. For in this case, the land is not serving the dignity of human personshuman persons called to the fullness of life in Christ Jesus ! But this is what you are and must always remain, in your own eyes and in the eyes of others, in theory and in practice. Consequently, you must be able to realize your human potentialitiespotentialities for "being more". You have the right to live and to be treated in
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Cf. Gaudium et Spes, 24. Gen 1:29. Cf. Gen 1:28.

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accordance with your human dignity; at the same time you have the corresponding duty to treat others in the same way. You should then be able to draw from your work on the farms the necessary and sufficient means to meet your family and social responsibilities in a worthy human and Christian way. 4. In the Book of Genesis we see that "the Lord God took the man and put him in the garden of Eden to till it and keep it". And in our reading today we heard God's command : Fill the earth and subdue it ; and have dominion over creation. What do these texts tell us? The clear language of the Bible is telling us that it is our Creator's will that man should communicate with nature as an intelligent and noble master and guardian, and not as a reckless exploiter. This is what is meant when we are told "to have dominion", "to till" the earth : the principle that dictates the obligatory line of action for all those who are responsible for, and interested in, the problem of the earth : persons invested with public authority, technicians, entrepreneurs, and workers. Recalling here what I said on another occasion, but adapting it to you and your country, let me urge you to till the land of your beloved Philippines and to preserve it. Make the most of the goods of nature ; ensure that they will yield more in favor of man, the man of today and of tomorrow. As regards the use of God's gift of the land, it is necessary to think a great deal of the future generations, to pay the price of austerity in order not to weaken or reduceor worse still, to make unbearablethe living conditions of future generations. Justice and humanity require this too.
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5. Our response to God's gift is made with human effort and work. These characterize man's struggle in time and space to subdue nature ; they are the subject of my special message to you, my dear workers, tricycle and jeepney drivers. / feel deep joy when I meet workers like you, for you remind me of those years in my youth when I too experienced the grandeur and severity, the happy hours and the moments of anxiety, the achievements and the frustrations that a worker's condition entails. Thank you then most especially for giving me this opportunity to meet you.
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Gen 2:15. Of. Gen 1:28. Of. Homily at Recife, No. 7, July 7, 1980.
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Let us reflect together on the dignity of work, the nobility of work. Do I have to tell you about it? You know the dignity and the nobility of your workyou who work to live, to improve your life, to provide for your children's sustenance, education and well-being. Your work is noble because it is a service for your families and for the wider community, which is society. Work is a service in which man himself grows to the extent to which he gives himself for others. 6. For this reason, a fundamental concern of one and allrulers, labor leaders and businessmenmust be this : to give work to everyone. But there is a deeper reason why every man has the right to work;, it is in order to be in a position to fulfill completely his human vocation, that is, to become in Christ a co-creator with God. Man becomes more fully man by means of work freely undertaken and performed. Work is not punishment, but an honor. It has become difficult and burdensome only because of sin : "With sweat on your brow shall you eat bread", but it always retains its uplifting dignity. Let us not deceive ourselves. Providing employment must not be taken lightly, or considered a secondary aspect of the economic order and of development. It should be a central element in the aims of economic theory and practice.
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7. But it is not only employment that justice requires. Justice also requires that workers be paid a wage that is sufficient to maintain their families in a manner consonant with human dignity. It requires, moreover, that working conditions should be as worthy as possible, and that social security should be perfected so as to enable everyone, on the basis of growing solidarity, to face up to risks, difficult situations and social burdens ; that wages should be regulated in their various and complementary forms; that workers should have a real and just share in the wealth that they help to produce in enterprises, in professions and in the national economy. You can be sure that your Pope is with you on this issue and on similar issues, because what is at stake is man and his dignity. There are many more reflections that I would like to make with you, my dear brothers and sisters. But it is time to continue the Holy Sacrifice of the Mass. Before I do so, however, let me once more make this appeal : never forget the great dignity which, as human beings
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Gen 3:19.
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and as Christians, you should imprint on your work, even the most ordinary work, even the most insignificant tasks. Never let yourselves be degraded by work, but rather try to live thoroughly your real dignity, according to the word of God and the teaching of the Church. Yes, from the viewpoint of faith, work corresponds to the will of God the Creator. It is part of God's plan for man and for the fulfillment of the human person ; by work man is indeed given a share in God's own work of creation. And from the viewpoint of faith, work is immeasurably ennobled by Jesus Christ, the Redeemer of man. By his work as a carpenter in Nazareth and by his many other labors he sanctified all human work, thus conferring on workers a special solidarity with himself and giving them a share in his own redemptive work of uplifting humanity, transforming society, and leading the world to the praise of his Father in heaven. All of this shows too the need for work to be performed well, and the obligation on the part of workers to fulfill their duties conscientiously and in accordance with the requirements of justice and love. 8. Dearly beloved brothers and sisters in Christ : the Pope invites you to pray with him and with the universal Church, so that all the farmers and workers of the world will live their dignity, fulfill their role worthily and make their great contribution to the building up of the Kingdom of Christ, for the glory of the Most Holy Trinity. And may Our Lady of Peafrancia continue to love you, console you, and protect you and your families and your country. Amen.
* * * Ad exsules et prfugos in loco Morong commorantes habita.*
Your Excellency, Mrs. Marcos, Mr. Delegate, Dear brothers and sisters, 1. I am happy to be with you today, to tell you of the concern of the whole Church for you and for all who have been forced, due to unfortunate circumstances beyond their own control, to flee their native land. I would like this occasion to serve as a symbol of the Church's solidarity with all refugees, as a symbol of the visit I would
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like to make, if it were possible, to every camp or settlement of refugees in the world. At this moment in history when we are witnessing with alarm an ever increasing number of people being forced to abandon their homeland, I am grateful to God for this opportunity to meet you and to assure you, each one of you, of my heartfelt concern and oneness with you in prayer. 2. I take this occasion to express my admiration for all who have participated in the various programs for aiding refugees : the governmentsincluding that of the Philippinesthat have received refugees on a temporary basis, the individuals and organizations that have provided badly-needed financial assistance, and in particular those countries that have offered a permanent residence for these displaced persons and have assisted them in the slow, painstaking process of joining the mainstream of life in a new culture and society. It is also fitting to mention the deserving work of the High Commission for Refugees which faces a most difficult task, yet one which is greatly needed. All these endeavors are indeed praiseworthy, for they bear witness to the inviolable value and dignity of every human being. At the same time, they are a sign of hope in that they signal an awakening consciousness on the part of humanity to the cry of the poor and defenseless. I must not fail to mention the important contribution which has been made by local Churches around the world, a contribution which has been inspired by the evangelical spirit of charity. In particular I am thinking of all the volunteer personnel who work in the camps and receiving centers, men and women who have extended hospitality in circumstances which often are very trying and difficult. To these volunteers and to the organizations which they represent, as well as to all those who work day after day and week after week assisting the refugees in the process of adapting to their new situations, I extend a special word of encouragement and praise. 3. The fact that the Church carries out extensive relief efforts on behalf of refugees, especially in recent years, should not be a source of surprise to anyone. Indeed this is an integral part of the Church's mission in the world. The Church is ever mindful that Jesus Christ himself was a refugee, that as a child he had to flee with his parents from his native land in order to escape persecution. In every age therefore the Church feels herself called to help refugees. And she will continue to do so, to the full extent that her limited means allow-
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In this part of Asia, the number of natural disasters and human catastrophes has been many. There have been earthquakes, typhoons, floods and civil strife, to name only a few. To the victims of these various calamities the Church extends a helping hand, and she seeks to work in close collaboration with those governments and international organizations which are engaged iri the same relief activities. But of all the human tragedies of our day, perhaps the greatest is that of refugees. To them especially the Church reaches out, desiring to place herself at their service. 4. Jesus Christ once told a parable which I should like to recall at this time. This parable is known even among those of you who do not share the Christian faith. It is a parable which appeals to the hearts of all people of good will, not only to the followers of Christ ; it is the parable of the Good Samaritan. The Gospel of Luke records the parable, telling how a man had been robbed, beaten and left beside the road half dead. According to the Gospel account, "a Samaritan who was journeying along came on him and was moved to pity at the sight. He approached him and dressed his wounds, pouring in oil and wine. He then hoisted him on his own beast and brought him to an inn, where he cared for him. The next day he took out two silver pieces and gave them to the innkeeper with the request : 'Look after him, and if there is any further expense I will repay you on my way back'". The Good Samaritan does not mind that he might be criticized for helping someone who has "traditionally" been considered his enemy. And he does not ask him any questions : where he comes from, why he is there, where he is going. He asks no questions at all. Very simply the Good Samaritan sees the injured person in need, and he spontaneously helps him up, takes him to an inn, and sees that he receives all he needs to get well again. This is charity ! A charity which makes no exception because of the other person's ethnic origin, religious allegiance or political preference, no exceptions whatsoever ; a charity which sees the person as a brother or sister in need and seeks only one thing : to be of immediate assistance, to be a neighbor. May this same charity motivate all of us who live in a world approaching the end of the second millennium ! May it inspire all of us to have compassion for the millions of refugees who cry out for our help !
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Lie 10:33-35.
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5. My brothers and sisters present here, and all you refugees who may hear my voice, may you never lose confidence in the rest of mankind or think that you are forgotten. For you have not been rejected by everyone. You are not looked upon as a burden which is too heavy to bear. In every country on the face of the earth there are men and women of good will who care about you, who are concerned about your future, who remember you each day in their prayers. 6. Finally, I ask everyone to join me in a heartfelt appeal to the nations. I appeal, in the presence of the Lord of history and before the Supreme Judge of human hearts, on behalf of all the displaced persons throughout the world. I appeal for increased aid for theni, so that present efforts may be sustained, strengthened and reinforced. I appeal for continued prayers for all the refugees throughout the world, and for the warmth of human concern and fraternal love towards every brother and sister who needs our solidarity and support. May God bless you all! * * *
Ad universae Asiae incolas e Manilensi radiophonica statione Radio Veritas .*
To you the people of Asia, To you the hundreds of millions of men, women and children living on the immense mainland of this continent and in its archipelagos, To you especially who are suffering or who are in need, To all of you I address my heartfelt greetings. May Almighty God bless you all with lasting peace and harmony. 1. It is with great joy that I have come to Asia for my first visit as Bishop of Rome and Successor of the Apostle Peter. I have come to visit the Catholic communities and to bring a message of fraternal love to all the people of the Philippines and Japan, two countries among the many that make up Asia. My journey is meant to be a journey of brotherhood, in fulfillment of a mission that is entirely religious. But I have also come with the desire of being able in the future to travel to other Asian countries, in order to convey personally
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to them too my sentiments of deep respect and esteem. In the meantime, I am happy to send from Manila a message of hope to all the peoples of Asia. I do so through Radio Veritas, which for a number of years already has been regularly transmitting the words of the Pope and a wide range of religious information in many languages. 2. My mission is religious and spiritual in nature. In addressing all the people of Asia, I do not do so as a statesman, but as the servant and apostle of Jesus Christ, entrusted with "the mysteries of God". I have come to Asia to be a witness to the Spirit who is active in the history of peoples and of nations, to the Spirit who proceeds from the Father and the Son, about whom it was written : "God loved the world so much that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life". In the Holy Spirit, every individual and all people have become, through the Cross and Resurrection of Christ, children of God, partakers in the divine nature and heirs to eternal life. All are redeemed and called to share in glory in Jesus Christ, without any distinction of language, race, nation or culture. The Good News which Christ proclaimed and which the Church continues to proclaim, in accordance with the Lord's will, must be preached "to all creation" and "to the ends of the earth". From the very beginning, the followers of Christ, the Apostles and their successors, came to the countries of this immense Asian continent : first to India, the land of Saint Thomas the Apostle ; later, in the course of the centuries, other lands and archipelagos were visited by Saint Francis Xavier, the Jesuit Matteo Ricci, and many more. Today I have come to Asia, following the example of Pope Paul VI, retracing the footsteps of great missionary apostles. Today I have come with the same truth about the ineffable love of the Fathera love through which every man attains, in Christ, the full measure of his dignity and his final destiny.
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3. Coming to the peoples of Asiajust as all those before me who, in different periods of history proclaimed here Jesus ChristI encounter today, in the same way, the local heritage and the ancient cultures that contain praiseworthy elements of spiritual growth, indi1
Cf. 1 Cor 4:1. Jn 3:16. Mk 16:15. Acts 1:8.
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eating the paths of life and conduct that are often so near to those found in the Gospel of Christ. Different religions have tried to respond to man's search for the ultimate explanation of creation and the meaning of man's journey through life. Hinduism uses philosophy to answer man, and Hindus practice asceticism and meditation in their ascent towards God. Buddhism teaches that by devout confidence man ascends to freedom and enlightenment. Other religions follow similar routes. Moslems adore the one God and associate themselves with Abraham, revering Christ and honoring Mary, professing esteem for moral living* prayer and fasting. The Catholic Church accepts the truth and goodness found in these religions, and she sees reflections there of the truth of Christ, whom she proclaims as "the way and the truth and the life". She wishes to do everything possible to cooperate with other believers in preserving all that is good in their religions and cultures, stressing the things that are held in common, and helping all people to lives as brothers and sisters.
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4. The Church of Jesus Christ in this age experiences a profound need to enter into contact and dialogue with all these religions. She pays homage to the many moral values contained in these religions, as well as to the potential for spiritual living which so deeply marks the traditions and the cultures of whole societies. What seems to bring together and unite, in a particular way, Christians and the believers of other religions is an acknowledgment of the need for prayer as an expression of man's spirituality directed towards the Absolute. Even when, for some, he is the Great Unknown, he nevertheless remains always in reality the same living God. We trust that wherever the human spirit opens itself in prayer to this Unknown God, an echo will be heard of the same Spirit who, knowing the limits and weakness of the human person, himself prays in us and on our behalf, "expressing our plea in a way that could never be put into words". The intercession of the Spirit of God who prays in us and for us is the fruit of the mystery of the Redemption of Christ, in which the all-embracing love of the Father has been shown to the world.
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5. All Christians must therefore be committed to dialogue with the believers of all religions, so that mutual understanding and collaboration
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may grow ; so that moral values may be strengthened ; so that God may be praised in all creation. Ways must be developed to make this dialogue become a reality everywhere, but especially in Asia, the continent that is the cradle of ancient cultures and religions. Likewise the Catholics and the Christians of other Churches must join together in the search for full unity, in order that Christ may become ever more manifest in the love of his followers. The divisions that still exist between those who profess the name of Jesus Christ must be felt as an incentive to fervent prayer and to conversion of heart, so that a more perfect witness to the Gospel may be given. Christians will, moreover, join hands with all men and women of good will who share a belief in the inestimable dignity of each human person. They will work together in order to bring about a more just and peaceful society in which the poor will be the first to be served. Asia is the continent where the spiritual is held in high esteem and where the religious sense is deep and innate : the preservation of this precious heritage must be the common task of all. 6. In recalling the great spiritual and religious traditions of Asia, and in urging fraternal collaboration among all its inhabitants, I would also address the problems that still face the many nations of Asia and the continent as a whole. Economic difficulties and the persisting need for more rapid and wholesome development have rightly preoccupied your leaders and your peoples. Poverty still weighs heavily on large groups and classes in many countries. Not only are there wide contrasts in the social and economic situation of different nations, but also within individual countries great numbers of people still lack the basic minimum that is necessary for human beings to live in dignity and to take part in the advancement of their own community. Hunger is still a tragic reality for many parents and children, as is the lack of decent housing, health care and educational facilities. Great efforts have been made, various models have been applied, new ideologies have been adopted, but the results have not always been satisfactory. In some areas economic progress has not been accompanied by an improvement in the quality of life ; sometimes, in fact, it has unfortunately obscured important and essential values. 7. Many factors have contributed to this state of affairs, factors that operate inside the different communities as well as elements that are imposed from the outside. Today more than ever before, one is aware
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of the fact that it is not possible to explain the problems of developing countries satisfactorily by merely pointing to insufficient or delayed scientific and technological progress in comparison with the more advanced or industrialized countries. It must also be acknowledged that the industrialized world has often imposed the force of its own centers of decision or life style, and has thus caused a disorganization of the very structures and possibilities of the less advanced nations. 8. Justice and equity demand that each nation and the international community as a whole assume their part of responsibility for the development of Asia in true international solidarity. Such solidarity is based on the fact that all peoples have equal dignity and together constitute a community of worldwide dimensions. In order to respect this solidarity, hard decisions will have to be taken, and the necessary structures will have to be created that will bring about a new order of international relations as a condition for the true development of all nations. All nations have a claim on international solidarity, but the nations whose very dignity and existence is threatened have a special claim and a priority right to international solidarity. 9. Above all, the true nature of the development process must be understood. Development is not a state of things achieved once and for all. Development is a long process, difficult and uncertain at times, whereby each nation assumes the management of its own affairs and obtains the means necessary to ensure that all individuals and communities have full chances of existence and growth. True development depends on the personal commitment of the men and women that compose the community. Structures are certainly important, but they can either support or destroy people. Structures must therefore always be put at the service of man, for they exist only for man, and are in constant need of adaptation in order to serve effectively the cause of human advancement. 10. From the humblest rural laborer to the person in a high position of responsibility, all men and women must be conscious of the common progress in social and economic development. In this context, I would like to insist on the importance of creating worthy employment for all, and likewise on the importance of fostering a true understanding of the meaning of work. In the agricultural sector, as well as in industry and service-related employment, a man's work enables him
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to share in the development process, and also enables him to discharge the duties that, out of love, he assumes for the members of his family. Human labor, while promoting social and economic development, must also promote the total well-being and true advancement of the human person. 11. In order to succeed, the development of nations must take place in an atmosphere of peace. I cannot address myself to you, peoples of Asia, without touching upon this most important issue, for peace is the necessary condition for every nation and people if they are to live and develop. My heart is heavy when I think of the many parts of your continent where the sound of war has not yet died down, where the people involved might have changed, but not the reality of war, where weapons alone are thought to provide security, or where brother fights against brother in order to redress real or alleged injustices. Asia has not been spared the lot of many other parts in the world where p e a c e true peace in freedom, mutual trust and fraternal collaborationstill remains but a dream. Too many men, women and children on Asian soil suffer and die ; too many families are disrupted or forced to flee their homes and villages; too much hate still creates sorrow and destruction. I shall not cease to raise my voice to plead for peace. As I have constantly done in public appeals and in private conversations with the leaders of the world, so now again I beseech each and every one to respect the values and rights of peoples and nations. 12. I cannot finish without sending a heartfelt greeting to my brothers and sisters in the Christian faith, to all those with whom I confess the name of Jesus Christ, and, in particular, to those whom I love as the members of the Church that I have been called to guide and serve. To all the Catholic Bishops, priests, religious and lay men and women I say : the Lord be with you ! Paw Domini sit semper vobiscum! The Church has been present in Asia from her very beginning, and you are the successors of the early Christians who spread the Gospel message of love and service throughout Asia. In many parts of this continent you are small in number, but in every country the Church has taken root. In the members of his Churchin youChrist is Asian. 13. Christ and his Church cannot be alien to any people, nation or culture. Christ's message belongs to everyone and is addressed to
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everyone. The Church has no worldly designs, no political or economic ambitions. She wants to be, in Asia as in every other part of the world, the sign of the merciful love of God, our common Father. The Church's mission is to proclaim Jesus Christ, born of the Virgin Mary, as the eternal Son of God and Savior of the world ; to bear witness to his sacrificial love ; to render service in his name. Like Christ, her Teacher, the Church desires the well-being of all humanity. Wherever she is, the Church must sink her roots deeply into the spiritual and cultural soil of the country, assimilate all genuine values, enriching them also with the insights that she received from Jesus Christ, who is "the way and the truth and the life" for all humanity. The Church's members will be at one and the same time good Christians and good citizens, making their contribution to the building up of the society of which they are full members. They will want to be, in every society, the best sons and daughters of their homeland, working unselfishly in collaboration with the others for the true good of the country. The Church does not claim any privileges ; she wants only to be free and unimpaired in pursuing her own mission. The principle of freedom of conscience and of religion is enshrined in the laws and customs of most of the nations. May it effectively guarantee to all the sons and daughters of the Catholic Church the free and public profession of their faith and their religious convictions. This also entails for the Church the possibility of freely establishing educational and charitable programmes and institutions ; moreover, these activities will benefit the interests of society as a whole. Christians see it indeed as their task to contribute to the safeguarding of sound morality in personal, family and social life. They see it as their duty to serve God in their brothers and sisters.
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14. As true sons and daughters of their nation, true children of Asia, Christians give an eloquent testimony to the fact that the Gospel of Christ and the teaching of the Church flourish in the hearts and consciences of the people of every nation under the sun. Many are the men and women who have testified to this truth by laying down their lives for the sake of Christ in different places of the Asian continent. They did this in the same way as others before them did, during the first centuries of Christianity in Rome, or in the course of two millennia in different places around the world.
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Jn 14:6.
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My present pilgrimage in Asia is intimately bound to the Christian witness of faith given by the Japanese martyrs. The Church honors them with the conviction that the sacrifice of their lives will help to obtain salvation and peace, faith and love for all the people of this continent. 15. My final word is a prayer for Asia. Upon the Heads of State and the Governments of Asia, I invoke wisdom and strength, that they may lead their nations towards full human well-being and progress. Upon the leaders of the religions in Asia, I invoke assistance from on high, that they may always encourage believers in their quest for the Absolute. I pray that the parents and children of Asia will grow in love for each other and in service to their fellow-citizens. And I commend to the Almighty and Merciful God the dignity and destiny of every man, woman and child on this continentthe dignity and destiny of all Asia ! * * *
In urbe Baguio ad autochthonos homines habita.*
My dear brothers and sisters in Christ, 1. It is a joy for me to celebrate with you the Holy Eucharist, to come to you among your beautiful mountains to be nourished by the word of God and the Bread of life, and to unite with you in giving glory and praise, honor and thanksgiving to the Most Holy Trinity. The Liturgy of the Word today speaks of the special dignity which has been given to all who "belong to Christ". We are invited to meditate on the profound mystery which is ours through Baptism, the mystery of how, by water and the Holy Spirit, we have become the dwelling-place of God. "You are God's temple", writes Saint Paul, "God's Spirit dwells in you". This is indeed a mystery of faith. For while we remain members of a particular people and nation, the heirs of a unique culture and ancestry, at the same time, because of God's abundant mercy, we have become "fellow citizens with the saints and members of the household of God, built upon the foundation of the
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1 Cor 3:23. 1 Cor 3:16.
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apostles and prophets, Ohrist Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord".
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2. In a special way I have looked forward to this opportunity of meeting the people of the Mountain Provinces, of meeting you who are members of the Isneg, Kalinga, Bontoc, Ifugao, Kankanay and Ibaloy Tribes. You, the indigenous peoples of this beautiful northern region of Luzon, as well as the other Tribal Filipinos, represent a rich diversity of cultures which have been handed down to you by your parents and grandparents, and which extend back through countless generations. May you always have a deep appreciation of these cultural treasures which divine providence has destined you to inherit. Moreover, may these treasures which are your heritage always be respected by others; may your land and your worthy family traditions and social structures be protected, preserved and enriched. My brothers and sisters in Christ, you have discovered how the Gospel does not threaten the survival of your cultures or destroy your authentic traditions. For all that is truly human, all that contributes to the welfare and betterment of the human person, is strengthened by the Gospel and enhanced by faith in Christ. It could not be otherwise, since Christ is the model and origin of the new humanity, the "first born of all creation". As you face the present problems associated with social and economic growth in your country, I assure you that the Church is one with you in your longing to preserve your unique cultures and in your desire to participate in decisions which affect your lives and the lives of your children. For the Church never dissociates herself from the temporal problems of her members. She remains close to the poor and suffering ; she longs for justice and peace ; and she concerns herself with the concrete needs of the faithful. Yet in all this, the Church never forgets the primacy of her spiritual mission, remembering that her ultimate goal is to lead all men and women to eternal salvation in Christ.
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3. Permit me at this time to speak to you about the missionary activity of the Church and to reflect on its fruitful results here in your own land. As I look out over this vast crowd, I cannot help being reminded of the dedicated missionaries, both men and women, who left their own
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Eph 2:19-21. Col 1:15.
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native lands to proclaim the Gospel in your midst. They accepted many personal sacrifices and shouldered many burdens in order to carry out this work, in order to bring you the Gospel of our Lord Jesus Christ. And their efforts were not in vain ! When the message of Christ was proclaimed to you, "you accepted it", as Saint Paul writes, "not as the word of men but as what it really is, the word of God, which is at work in you believers". For this marvelous work of grace I rejoice with you ! And in the name of our Lord Jesus Christ and of his Church, I thank the missionaries for their faith and for their sustained efforts and persevering labor. It is heartening to see the vitality of the Church in the Philippines : to see for example the active part played by the laity, the contribution made by catechists, social action workers and so many others, the indispensable role of Christian familieseach in its own way furthering the Kingdom of God. In addition there has been the establishment of numerous Catholic schools and universities, institutions for health care and other needs, and the foundation of seminaries such as the ones in Baguio Cityall these bear witness to the fruitfulness of God's word and to the depth of your own faith in the Lord. I am pleased especially at the way in which many Filipinos have responded to the call of Christ to serve the Church as priests and religious, not only at home but in other countries as well. Clearly, the missionary activity of the Church has borne abundant fruit in your land.
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4. My brothers and sisters, mindful of the way you have responded so wholeheartedly to the Gospel since it was first proclaimed to you, and urged on by the missionary mandate given to us by Christ, I wish to tell you of my special desire; that the Filipinos will become the foremost missionaries of the Church in Asia. In this regard I would like to make my own the words which Pope Paul VI addressed to you on the occasion of his own pastoral visit to the Philippines : "At this moment one cannot but think of the important calling of the peoples of the Philippine Islands. This land has a special vocation to be the city set on the hill, the lamp standing on high giving shining witness amid the ancient and noble cultures of Asia. Both as individuals and as a nation you are to show forth the light of Christ by the quality of your lives" (29 November 1970).
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1 Thess 2:13. Cf. Mt 5:14-16.
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Among all your neighbors in this part of the world, the citizens of the Philippines are unique. Your country alone has a majority of Christians. Indeed you number more than half of all the Catholics of Asia. In view of this, I ask : has not the Lord of history destined you to play a prominent role in the missionary effort of the Church in this region? Has he not prepared you "to give shining witness amid the ancient and noble cultures of Asia?" Are not the last words that Jesus spoke to his disciples especially relevant for you at this point in time : "Go into all the world and preach the Gospel to the whole creation"? This is my heartfelt desire and fervent prayer: that you, my brothers and sisters of the Philippines, may now take your place in the forefront of the Church's missionary effort, especially here in Asia. For this reason I express my deep satisfaction at the creation only a few years ago of the Mission Society of the Philippines; and I also applaud the work of evangelization carried out by Radio Veritas. May God abundantly bless these initiatives. And may each of you who have become a dwelling-place of God through Baptism contribute in your own way to the proclamation of the Gospel. By word and deed may you proclaim that Jesus Christ is "the way and the truth and the life", that Jesus Christ is Lord !
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In insula Guam a Summo Pontifice sacris pro populo litante habita.*
Dear brothers and sisters, 1. "There is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all In these words from today's second reading, the reason for our gathering is clearly and forcefully expressed. God, our loving Father, has demonstrated his abundant care for us, his children, by allowing his own Son to be our ransom, thereby establishing him as the one mediator of the new and eternal covenant. Seated at the right hand of the Father, Christ exercises a universal mission of salvationone extending to all humanity.
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MJc 16:15. Jn 14:6.
* Die 23 m. Februarii a. 1981. 1 Tim 2:5.

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2. Thus the Church, as the Body of Christ, has been entrusted with the mission of proclaiming a Gospel that is universal in its dimensions. For in God's mysterious providence, she has been called to share in the work of salvation in order that the Savior's desire for all men to be saved might be accomplished throughout the world. At times this work appears to be overwhelming, but then the Church realizes that the word placed on her lips is the key to understanding the meaning of our earthly existence. And so an incomparable joy fills the hearts of clergy, religious and laity when the command of the Divine Master is heard once again in our time : "Go out to the whole world ; proclaim the Good News to all creation". Yes, with the guidance of the Holy Spirit, ever present to console and inspire, the Church proclaims first to the Christian community and then to all humanity the marvelous tidings that Jesus is our Peace, Jesus is our Hope, Jesus is the way to everlasting life.
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3. Evangelization is the core of the Church's activity in the world. Here lies her calling, here begins her work, here is her greatest challenge. My predecessor Paul VI explained this point so eloquently in his Apostolic Exhortation on Evangelization : "The Church remains in the world when the Lord of glory returns to the Father. She remains as a signsimultaneously obscure and luminousof the new presence of Jesus, of his departure and of his permanent presence. She prolongs and continues him. And it is above all his mission and his condition of being an evangelizer that she is called upon to continue".
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4. The Church transmits a "living" faith to the world, for when she preaches, teaches or baptizes, Christ is made present in that event. Thus the Gospel to be proclaimed is ever new, touching each successive generation with freshness and vitality and calling each person to a relationship with Christ that is deeply personal. And this dynamic quality of the Gospel never ceases, for the believer is called to a continual change of mind and heart in order to conform more faithfully to the mind and heart of Christ. At the same time, what a tremendous privilege is bestowed upon those who are called to be heralds of the Gospel ! What extraordinary satisfaction is discovered in communicating Christ to another !
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5. Since my arrival in Guam, I have already referred to the debt of gratitude that is owed to the evangelizing spirit of those who have labored with selfless dedication to transmit the faith of Christ. The vigorous testimony of such a missionary as Father Luis Diego San Vitores, for example, continues to inspire us today. And how wonderful was the response of those who heard the word of God through the missionary's preaching. With the celebration of the first Mass here in 1521 the seeds of the faith began to take root in the hearts of the Chamorro people. In 1668, their appreciation for the Gospel was shown by the generous gift of Chief Quipuha in donating the piece of land upon which the first Cathedral was built. And that Cathedral itself became a symbol of the dedicated perseverance of the people's faith, as the Church was forced to be reconstructed several times, the last time being within our own era. Yes, the history of the faith in Guam bears a distinguished record in the faithful witness of the men and women who have lived the Gospel in word and deed for over three centuries, even to this liturgical assembly itself. 6. But we must not be content to boast of a glorious heritage from the past without turning our attention to the demands of the present moment. Our Credo can never be considered a precious heirloom only to be admired and then tucked away for safekeeping. Rather we must express our "Amen" in what we believe by putting our faith into practice in daily living. Thus we must not limit our consideration of evangelization merely to spreading the faith throughout various geographical areas of the world or among diverse cultures. We must also see that the work of evangelization touches every aspect of human life, "affecting mankind's criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation". In this regard I wish to point out the essential role that the family plays in the work of evangelization. The family, as the Second Vatican Council taught us, is a "profound community of life and love". Spouses, in modeling their conjugal love after the example of Christ, cultivate in the home the Christian values of tenderness, compassion, patience
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and understanding ; these in turn, give rise to a life style that of itself communicates the message of the Gospel. These values are then instilled and nurtured in the children who are born of this marital love. In this way the family becomes the first school of Christian living where a love for Christ, for his Church, for his call to holiness is fostered. At the same time, it is in the family that the necessary growth for vocations to priesthood and religious life takes place. Parents should be attentive to the earliest signs of such vocations and pray that with God's grace their son or daughter will persevere in that call. What greater blessing could come to a family than to see their efforts in living the Gospel crowned with success by having one of their own called to a life's service of preaching and teaching the Good News. 7. Upon all the baptized, then, "the glory of the Lord has risen", compelling each believer to share that light everywhere and at all times. This light of the Gospel cannot be extinguished even though darkness may indeed envelop the values and priorities of the world. But through perseverance and prayer, the faithful are given the grace to reflect the truth which is Christ, in order that "his glory will be seen". Let us then be steadfast in the faith, modeling ourselves after the example of those distinguished evangelizers who have gone before us. Let us never grow discouraged or despondent, for Christ is with us to confirm and strengthen our every effort on behalf of the Gospel.
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8. Here in this Eucharist we celebrate the profound reality of the Church's universality. In giving his Body and Blood for us to share, Jesus at the same time prompts us to reach out and accept all men and women as brothers and sisters. Our communion in Christ, then, compels us to share with every person the wonderful mystery of Christ's life which we ourselves have been given. In receiving the Bread of Life, we take on Christ's concern for "all men to be saved". As we once more approach that most sacred moment wherein bread and wine are transformed into the Body and Blood of our Savior, let us renew our determination to carry the presence of his word into our homes and communities, our offices and places of work, to wherever we go and in whatever we do. And, having been penetrated by the
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warmth of Christ's Eucharistie love, let us seek more effective ways to proclaim the message of that love to all those whom we meet. My brothers and sisters, let the light of Christ's Gospel shine through your words and actions. Let your eyes be lifted up to Jesus, constantly drawing the attention of the world to him. Be ever joyful in the confidence that Jesus is with his Church ; that his prayer will be fulfilled ; that he does make all things new. And thus with "hearts throbbing and full", let us sing praise to the Father for the love he has bestowed on us in Christ Jesus his Son, "who gave himself as a ransom for all". Amen.
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* * * Tokii, ad sacros Praesules habita.*
Dear Brothers in Christ, 1. It gives me deep joy to come to your country on the occasion of the Beatification of your Japanese martyrs. These holy martyrs take their place, alongside the many others that the Church already honors officially, to testify to the glorious Christian history of your people, in which the blood of martyrs has truly become the seed of Christians. I am looking forward to having the opportunity to honor these martyrs in a solemn way in Nagasaki. Meanwhile the important event of their Beatification gives me this occasion to make a pastoral visit to the Church in Japanthe occasion to meet all categories of the faithful and the special joy of being with you, the Pastors of the flock. 2. I have come here to offer you my fraternal support for your mission of proclaiming Jesus Christ to the "pusillus grex" of Japan and to anyone who may freely wish to listen to the Gospel message. I have come so that we may express together our unity in Christ and in his Church, that you may be reinforced in this unity, and that in the strength of this unity you may proceed with new vigor to face the challenges of your pastoral mission. When, as Successors of the Apostles, as Bishops of the Church of God and as servants of the Gospel, we listen attentively, we can hear the same cry that was addressed to
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the Apostle Philip : "We wish to see Jesus". And today, does not this cry resound throughout the teeming metropolis of Tokyo and throughout all Japan? And is it not addressed in a particular way to you, the Bishops of Japan? 3. Dear Brothers, the Father wills to continue to manifest his beloved Son through our pastoral ministry. He wants to manifest him as the loving and merciful Savior of the world, the Teacher of humanity, the perfect Son of Man and the eternal Son of God. At the same time the Father wills that all people may have life in his Son, and through him share in the life of the Most Holy Trinity. Our response to this plan of the Father is expressed in the programs of evangelization and catechesis, whereby we perseveringly proclaim Christ, and methodically endeavor to lead our people to the full appreciation of their Catholic faith and to full maturity in Christ. . In order to show Christ to the world, in order to build up the community of the Church, we ourselves must be able to say with Saint John : "Our fellowship is with the Father and with his Son Jesus Christ". This unity must be maintained in all its ecclesial dimensions, including communion with the universal Church. This unity requires from Bishops the collegialitas effectiva and the collegialitas affectiva with the Successor of Peter and with all their brother Bishops throughout the world. It likewise requires a special manifestation of unity among the Bishops of each Episcopal Conference. This latter dimension is of particular importance for the effect that it has on all local apostolic endeavors. But above all, unity belongs to the mystery of the Church, and its value was deeply understood in the early Christian community, where the believers were "of one heart and soul". From the beginning, the Bishops of Christ's Church have heldand they still holdspecial responsibility for the unity of the Church, with a serious obligation to be united among themselves. Saint Paul's words of apostolic injunction have a personal meaning for every Bishop and group of Bishops : "I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment".
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5. The expression of this close unity in fraternal collaboration is required for your pastoral programs. It is a condition for their successful coordination and for their effectiveness. In this way I urge you to do everything possible to find strength in unity, in order to promote common pastoral initiatives in evangelization and catechesis. Continue, dear Brothers, in the same zeal that has already sustained hard work in the areas of the common translation of the Bible, the publication of the new Missal, the compilation of a new catechism and the translation of the documents of the Magisterium. And there are many more pastoral issues that will require the full measure of your common commitment for the welfare of the Church in Japan. The fraternal collaboration of all the Bishops among themselves in fulfilling the directives and genuine spirit of the Second Vatican Council, as well as the postconciliar norms issued by the Apostolic See, is indeed an act of pastoral love for the people. 6. Like the whole Church, you feel the urgent need for giving continuing catechesis to your people. I am sure that you will make every effort to see that no category of the faithful is neglected. In my Apostolic Exhortation on Catechesis, I spoke to all the Bishops of the Church in the following terms : "I know that your ministry as Bishops is growing daily more complex and overwhelming. A thousand duties call you ... But let the concern to foster active and effective catechesis yield to no other care whatever in any way. This concern will lead you to transmit personally to your faithful the doctrine of life. But it should also lead you to take on in your diocese, in accordance with the plans of the Episcopal Conference to which you belong, the chief management of catechesis, while at the same time surrounding yourselves with competent and trustworthy assistants. Your principal role will be to bring about and maintain a real passion for catechesis, a passion embodied in a pertinent and effective organization... You can be sure that if catechesis is done well in your local Churches, everything else will be easier to do. And needless to say, although your zeal must sometimes impose upon you the thankless task of denouncing deviations and correcting errors, it will much more often win for you the joy and consolation of seeing your Churches flourishing because catechesis is given in them as the Lord wishes". One of the areas worthy of special pastoral zeal is the need to
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Oatechesi
Tradendae,
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catechize the young people in preparation for marriage. This need is all the more pressing for those who will be endeavoring to live upright lives with marriage partners who do not have the same faith or the same religious convictions. Efforts made in this field can do much to foster the sanctity of marriage and the family. In all catechetical endeavors it will be necessary to proclaim clearly the teaching of Christ and his Church. Catechesis should never doubt the power of Christ's grace to lead the faithful to high degrees of Christian holiness. 7. As Bishops, we must be convinced of the need never to lower the standards of Christian living that we present to our people. Our pastoral responsibility urges us to propose a deep acceptance of the Beatitudes, a radical commitment to evangelical values. Our people, redeemed and sanctified by the blood of the Savior, are capable of accepting the divine invitation that it falls to us to transmit. Over and over again Japanese Catholics have proved that they are able to maintain their cultural heritage, while making incarnate in it the original element of Christianity, that newness of life in Christ. They have shown an understanding of the doctrine of the Cross and of the universal vocation to holiness. It is necessary to keep alive the memory of your martyrs so that your people will always know that it is their heritage to glory "in the Cross of our Lord Jesus Christ".
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8. Supremely worthy of intense united efforts on your part is the apostolate of vocations. By God's grace a high percentage of Catholic women have embraced the religious life. But the Gospel still has need of many witnesses. It is important that young people be given the opportunity to hear Christ's call. And many of the young people, once they have heard and seen Jesus, will want to follow him. The promoting and obtaining of vocations by prayer and effort is followed by two other dynamic aspects : careful attention to the proper formation of those who have accepted God's call, and the rightful employment of priestly and religious talents. The major seminaries, in particular, should be the object of the Bishops' deepest pastoral interest, so that the priorities of the priesthood will be appreciated long before ordination. For all of usand it is worth repeating time and time againthe apostolic priorities of the priesthood are "prayer and the ministry of the word". To sustain your priests in these activities is to promote
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Christ's plan for his Body, the Church. Of all the members of the flock, none have more right to your fraternal love than the priests who are your partners in the Gospel of salvation : your own diocesan priests and the missionaries who serve generously by your side. Your kindness, your interest, your personal concern for them as friends constitute a salutary example for them in their own relationship with the rest of Gods people. 9. In my first Encyclical I devoted rather lengthy sections to two vital aspects of the Church's life : the sacraments of Penance and the Holy Eucharist. I have repeatedly emphasized the great power of these sacraments in regard to Christian living. And today I would encourage you personally to do everything in your power to help the ecclesial community to appreciate fully the value of individual confession as a personal encounter with the merciful and loving Savior, and to be faithful to the directives of the Church in a matter of such importance. The norms of the Apostolic See in regard to the altogether exceptional use of general absolution also take into account "a right on Christ's part with regard to every human being redeemed by him".
10. Your own ministry and that of your priests, as well as the whole activity of the universal Church, reaches its culmination in the Eucharistie Sacrifice. Here the proclamation of Jesus Christ is complete. Here evangelization finds its source and summit. Here our unity in Christ finds its fullest expression. With what joy I look forward to celebrating the Eucharist in your midst three times in the next three days, offering up to the Father, in union with Jesus Christ, all the hopes and aspirations, all the joys and sorrows of the Japanese people, praying "that the word of the Lord may speed on and triumph, as it did among you".
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11. Let us continue then, dear Brothers, despite obstacles and setbacks, despite human weakness, to offer the Gospel freely and in its entirety. It is our contribution in the face of the loneliness of the world, it is our answer to the selfishness of man, to the lack of meaning that many people find in life, to the temptation to escapism, to lethargy and discouragement. As ministers of Christ we offer his
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word and the tender love of his Sacred Heart: it is our original and specific contribution to the dialogue of salvation, to the promotion of human dignity and to the final liberation of humanity. In the name of Jesus let us go forth confidently, and in the name of Mary let us rejoice. Saint Paul Miki and his companion martyrs understood the meaning of these names and their gentle power. And may this heritage long remain in Japan : to lead future generations to Jesus through Mary. Dear Brothers : thank you for your invitation to come to Japan. Thank you for your own fraternal support and for your partnership in the Gospel. "My love be with you all in Christ Jesus. Amen".
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* * * Tokii, ad nationum Legatos habita.*
Tour Excellencies,
Ladies
and
Gentlemen,
1. In the course of my pastoral visit to East Asia and to the Catholic communities of the Philippines, Guam and Japan, I am happy and honored to have the opportunity of meeting with the Diplomatic Corps accredited to the Government of Japan in this city of Tokyo. My first words are of sincere thanks to your Doyen who has kindly welcomed me. The courteous sentiments which he has expressed in my regard are greatly appreciated. My visit, as I have already had the occasion to emphasize during this journey, is of a religious nature. I come to bring to the Catholic communities the fraternal support of the Church in Rome and throughout the world. I likewise come to meet the people of a region that has the distinction of being the home of ancient cultures and religions. While being Successor of the Apostle Peter in the See of Rome, I am also heir to the tradition of another Apostle, Paul, who, having received faith in Jesus Christ, travelled tirelessly to the different parts of the then known world to bear witness to what he believed in, and to speak a word of brotherhood, love and hope for all. 2. Your presence here today shows that you understand my mission and also the activity of the Catholic Church and the Holy See, in the
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different parts of the world. Because of its mission, which is religious in nature and worldwide in dimension, the Holy See is always eager to promote and to maintain a climate of mutual trust and of dialogue with all the living forces of society, and, therefore, with the authorities who have received from the people the mandate of fostering the common good. The Catholic Church, in fidelity to her evangelical mission, wishes to be at the service of all humanity, of today's society, so often threatened or attacked. For this reason she strives to maintain friendly relations with all civil authorities and also, if they so desire, relations at the diplomatic level. Thus there is established, on the basis of mutual respect and understanding, a partnership of service for the progress of humanity. Church and Stateeach in its own sphere, spiritual or temporal, each with its own proper means, without renouncing its own distinctive mission, without confusing its specific taskeach one endeavors to carry out this service to humanity in order to promote that justice and that peace to which all humanity aspires. I desire to pay homage here to the cordial relationship which the Government of Japan maintains with the Holy See, and which is exemplified by the presence of an Ambassador to the Holy See and of a Papal Representative in Tokyo. The latter has a special mission among the leaders of the Catholic community of this land but, like all of you, he also has the task of promoting a spirit of understanding and cooperation in the international domain. 3. Ladies and gentlemen, in the capital of this nation you are bearers of a mission that draws its meaning and inspiration from the ideals of peaceful and fraternal collaboration. You are all deeply conscious of your task. Without any doubt it is an important one ; in many circumstances it is difficult ; but it is always rewarding, since at the same time it is a school for mutual understanding and a testing ground for worldwide concerns. The basis for any fruitful activity in promoting peaceful relations among nations is certainly the capacity for correctly and sympathetically valuing each other's specific qualities. Japan certainly offers a true school for understanding, for Japan is unique in its history, in its culture and in its spiritual values. Through the course of many centuries, Japanese society has constantly honored its own traditions by maintaining a true appreciation of the spiritual. It has expressed
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those traditions in its torii and temples, in the arts, in literature, in the theater and in music, at the same time preserving, even in the midst of increasing economic and industrial development, its distinctive Japanese characteristics. As diplomats, you are witnesses to and sometimes sharers in the events that mark the history and the life of the Japanese people and especially of its culture, and so you are able to acquire a deeper understanding of the differences that shape the character and the spirit of each nation and people. Indeed, as I said last month in my address to the Diplomatic Corps accredited to the Holy See: "Culture is the life of the spirit; it is the key which gives access to the deepest and most jealously guarded secrets of the life of peoples : it is the fundamental and unifying expression of their existence". Just as it is necessary to be deeply rooted in one's own culture in order to understand the values and the spirit of one's own nation, so also it is necessary to view with impartiality the manifestations of the cultural life of other peoples, in order to understand the aspirations, needs and achievements of one's partner in dialogue and collaboration.
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4. There is a second aspect to the function of the diplomat. You are called to be instrumentseven to be on the frontlinein building a new order of relations in the world. Precisely because each people is distinguished from others by its cultural inheritance and its achievements, it can offer a unique and irreplaceable contribution to all the others. Without surrendering their own values, nations can work together and build a true international community characterized by shared responsibility for the universal common good. More than ever, the world situation today demands that this common responsibility be taken up in a true universal spirit. Every diplomatic community thus becomes a testing ground for worldwide concerns. In your daily personal contacts with your colleagues, in your official dealings with the host government and its agencies, in endeavoring to know and to understand the local culture, in taking an active part in the life of the community that offers you its hospitality, you will develop those attitudes of respect and appreciation that are so needed in order to build fraternal relations between the nations of the world. 5. Many of you have already accumulated a rich experience in intercultural relations and exchange, gained through years of service to
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your own country in different parts of the world. It is my hope that your mission here in Japan will help you to discover and understand more profoundly, beyond the Japanese context, the rich reality of all Asia and of all the Asian peoples. Asia has a special role to play in building up and strengthening the community of nations. So many problems of worldwide dimension remain to be solved, and Asia must participate in undertakings begun for this purpose. I wish to convey to you my conviction that world problems will not be solved unless each continent and nation plays its rightful role and makes its own specific contribution. The nations of Asia must assume the role that is theirs by reason of their centuries-old cultures, their religious experience, their dynamism and enduring industriousness. The mainland and the archipelagos of Asia are certainly not devoid of problems (and which nation anywhere in the world can claim that it has solved all its people's problems?) but there is no greater challenge for a people than to share of its substance with others while at the same time trying to find the full solutions to its own problems. 6. Today, we are at a point in history where it has become economically and technically feasible to relieve the worst aspects of the extreme poverty that afflicts so many of our fellow human beings. The kinds of poverty are many : malnutrition and hunger, illiteracy and lack of basic education, chronic disease and high infant mortality, lack of meaningful employment and lack of proper housing. The obstacles to overcoming these problems are no longer primarily economic or technical, as they were in the past, but are now to be found in the spheres of convictions and institutions. Is it not in fact a lack of political determinationat both national and international levelsthat is the main obstacle to the successful elimination of the gravest forms of suffering and need? Is it not an absence of strong personal and collective convictions that prevents the poor from sharing more fully and equitably in their own development? The present economic difficulties which in varying ways and degrees are affecting all nations must not become a pretext for giving in to the temptation to make the poor pay for the solution to the problems of the rich, by permitting a standard of living lower than what a rational definition of human decency would allow. Although there are many compelling reasons for eliminating abject poverty, particularly in the developing world, I do not hesitate to state that the fundamental case
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against poverty is a moral one. It is the sign of a healthy community whether it be the family, the nation or the international community itselfto recognize the moral imperative of mutual solidarity, justice and love. The generosity and the sense of fairness already at work in many international undertakings and programs must be further reinforced by an increased awareness of the ethical dimension. The public and governments must become ever more conscious of the fact that nobody may stand idly by as long as human beings are suffering and in need. The Holy See will never cease to raise its voice and to commit the full weight of its moral authority to increasing public awareness in this regard. 7. The opportunity will be given to me later in the course of my short stay in Japan to speak about the overriding concern for international peace, and to encourage the international community to increase its efforts in favor of peaceful relations between nations. On the present occasion just let me emphasize that endeavors for peace cannot be separated from the quest for a just society and for the effective development of all nations and peoples. Justice and development go hand in hand with peace. They are essential parts of a new world order still to be built. They are a path leading to a future of happiness and human dignity. Ladies and gentlemen, yours is a splendid mission : to be the heralds of universality, the builders of peace among nations, the promoters of a new and just world. May each one of you, with your own governments, as well as in international meetings and institutions, be the advocate of less privileged people and nations. The ideal of international brotherhood in which we all so profoundly believe demands this. And by acting in this way you will indeed serve your own country and all humanity well. May the peace and justice of Almighty God dwell in your hearts always. May his blessing come down upon you, upon your families, upon your nations and upon all your untiring efforts in the service of humanity.
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Mr.
Mayor,
1. Dear friends here present, and all of you who are listening to my voice, and whom my message will reach. It is with deep emotion that I have come here today as a pilgrim of peace. I wanted to make this visit to the Hiroshima Peace Memorial out of a deep personal conviction that to remember the past is to commit oneself to the future. Together we recall that it is one of humanity's sad achievements that all across the face of the earth the names of very manytoo manyplaces are remembered mainly because they have witnessed the horror and suffering produced by war : war-memorials, which with the victory of one side also recall the suffering and death of countless human beings ; cemeteries where rest those who sacrificed their very lives in the service of a noble cause, and cemeteries where lie the innocent civilian victims of war's destructive fury; the remains of concentration and extermination camps, where contempt for man and for his inviolable rights reached its most base and cruel expression; battlefields, where nature has mercifully healed the earth's scars, but without being able to blot out past human history of hate and enmity. Hiroshima and Nagasaki stand out from all those other places and monuments, as the first victims of nuclear war.
* Die 25 m. Februarii a. 1981 {Summus Pontifex usus est ex ordine lingua laponica, Anglica, Gallica, Hispanica, Lusitana, Polonica, Sinensi, Germnica, Russica, Iaponica).
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I bow my head as I recall the memory of thousands of men, women and children who lost their lives in that one terrible moment, or who for long years carried in their bodies and minds those seeds of death which inexorably pursued their process of destruction. The final balance of the human suffering that began here has not been fully drawn up, nor has the total human cost been tallied, especially when one sees what nuclear war has doneand could still doto our ideas, our attitudes and our civilization. 2. Rappeler le pass c'est s'engager dans le futur. Je ne peux qu'applaudir la sage dcision des autorits de cette ville qui ont voulu que le mmorial rappelant le premier bombardement nuclaire soit un monument la paix. Ce faisant, la Cit d'Hiroshima et le peuple japonais tout entier ont exprim avec force leur espoir d'un monde pacifique et leur conviction que l'homme qui fait la guerre peut aussi avec succs faire la paix. A partir de cette ville et de l'vnement que son nom rappelle, s'est forge une nouvelle conscience mondiale contre la guerre, ainsi qu'une vive dtermination travailler pour la paix. Certains, mme parmi ceux qui taient vivants l'poque des vnements que nous commmorons aujourd'hui, prfreraient ne pas penser l'horreur de la guerre nuclaire et ses consquences inouies. Parmi ceux qui n'ont jamais eu personnellement l'exprience de la ralit d'un conflit arm entre nations, certains souhaiteraient renoncer la possibilit mme d'une guerre nuclaire. D'autres souhaiteraient considrer la capacit nuclaire comme un moyen invitable de maintenir un quilibre de puissance par un quilibre de terreur. Mais il n'y a aucune raison de ne pas poser la question de la responsabilit de chaque nation et de chaque individu face la possibilit de guerres et notamment devant la menace nuclaire. 3. Acordarse del pasado es comprometerse para el futuro. Yo evoco ante vosotros el recuerdo del 6 de agosto 1945, para que podamos comprender mejor el significado del reto del presente. Desde aquel aciago da, los arsenales nucleares han aumentado en cantidad y en poder destructor. Se contina a fabricar, ensayar e instalar armas nucleares. Es imposible predecir las consecuencias totales de una guerra nuclear a gran escala; pero aunque slo una parte de las armas disponibles fuese usada, hemos de preguntarnos si somos de veras conscientes de la espiral que esto podra provocar y si no es una posibilidad real la
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destruccin pura y simple de la humanidad. Deseo por ello repetir aqu lo que dije ante la Asamblea General de las Naciones Unidas: "Los continuos preparativos para la guerra, como lo prueba la produccin de armas cada vez ms numerosas, ms potentes y ms sofisticadas en varios pases, atestiguan que se quiere estar preparados para la guerra, y estar preparados quiere decir estar en condiciones de provocarla. Quiere decir tambin correr el riesgo de que en cualquier momento, en cualquier parte, de cualquier modo, se puede poner en movimiento el terrible mecanismo de destruccin general" (n. 10). 4. Recordar o passado comprometer-se para com o futuro. Recordar Hiroshima abominar a guerra nuclear. Recordar Hiroshima assumir um compromisso pela paz. Recordar tudo aquilo que sofreram os habitantes desta Cidade renovar a nossa confiana no homem, na sua capacidade de fazer o bem, na sua liberdade de escolher o que justo, na sua vontade decidida para transformar uma situao trgica num comear de novo. Perante a calamidade desencadeada pelo homem, que constituda por toda e qualquer guerra, deve-se afirmar e reafirmar, com insistncia, que o recurso guerra no uma necessidade inelutvel, nem uma necessidade imutvel. A humanidade no est destinada autodestruio. Os conflitos entre ideologias, aspiraes e reais necessidades podem e devem ser resolvidos e compostos com adequadas medidas, diversas da guerra e da violncia. humanidade incumbe o dever, em relao a si prpria, de aplanar as diferenas e os conflitos com meios pacficos. A vasta gama dos problemas que se apresentam a muitos povos, os quais se acham em fases diversas de desenvolvimento cultural, social, econmico e poltico, d origem a tenses e conflitos internacionais. de vital importncia, pois, para a mesma humanidade, que tais problemas sejam resolvidos de harmonia com os princpios ticos da equidade e da justia, garantidos por pactos e instituies significativos e de vasto alcance. Assim, a comunidade internacional deveria arranjar para si mesma um sistema de normas jurdicas que, semelhana daquele direito que assegura a ordem no mbito nacional, regulamentasse as relaes internacionais e mantivesse a paz. 5. Ci, ktrym ley na sercu dobro ludzkiego ycia, winni wywiera wpyw na rzdy i na osoby, ktre podejmuj decyzje w dziedzinie gospodarczej i spoecznej, aby ich dziaalno bya zgodna z wymogami pokoju, a nie powodowana ograniczonymi interesami i dz panowania
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nad drugimi. Pokj musi by zawsze naszym celem: pokj, do ktrego naley dy, bronic go we wszystkich okolicznociach. Mech nigdy nie powtrzy si przeszo przemocy i zniszczenia. Wejdmy na strom i trudn drog pokoju: jedyn drog, ktra odpowiada godnoci osoby ludzkiej; jedyn drog, ktra prowadzi do prawdziwej realizacji powo ania czowieka; jedyn drog ku przyszoci, w ktrej rwno i soli darno bd rzeczywistoci, a nie tylko fikcj, odsuwan ku dalekiej przyszoci.
7. Den Staatsoberhuptern und Regierungs-Chefs, den Mchtigen in Politik und Wirtschaft rufe ich zu : Verschreiben wir uns dem Frieden, dem Frieden durch Gerechtigkeit! Entscheiden wir uns feierlich, hier und jetzt, als Mittel zur Lsung von Streitigkeiten nie mehr Krieg zuzulassen oder gar zu suchen ! Versprechen wir unseren Mitmenschen, uns unermdlich um Abrstung und fr die chtung aller Kernwaffen zu bemhen ! Lasst uns Gewalt und Hass ersetzen durch gegenseitiges Vertrauen und Solidaritt ! Jedem Menschen in diesem Land und in der Welt rufe ich zu : Fhlen wir uns verantwortlich freinander und fr die Zukunft ber alle politischen und gesellschaftlichen Grenzen hinweg ! Erziehen wir uns und erziehen wir die anderen im Geist des Friedens ! Lassen wir die Menschheit niemals mehr zum Opfer im Kampf zwischen wett eifernden Systemen werden ! Me wieder darf es einen Krieg geben !
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8. , , : , ; , ; , , ; ,
, , .
; . , : , - ; , - ( 2 .4). , , : , . , , . , - , - .
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Hirosimae, ad mathematicarum et naturalium scientiarum cultores habita.*
Ladies
and
Gentlemen,
1. How can I express my feelings at this unique meeting, in Hiroshima, with the distinguished representatives of science, culture and higher learning? First of all, I would like to say that I feel very honored to be among a group of such highly qualified men and women, who devote their energies to the business of government and to research, intellectual reflection and teaching. I am very grateful to the City and Prefecture of Hiroshima for welcoming me here today. I thank you sincerely for your cordial and benevolent welcome. I would like to offer a particular greeting to the representatives of the University of the United Nations, represented here by its Rector, Mr Soedjatmoko, the Vice-Rectors, members of the Council, and the principal collaborators of the University. Your institution, which by its statutes is linked to the United Nations Organization and to UNESCO, is a completely original creation, founded to promote the lofty aims of the United Nations at the levels of research, advanced training and the dissemination of knowledge ; it was deliberately established as a global and worldwide institution. My predecessor Paul VI and I have on more than one occasion expressed our esteem for this noble enterprise and our hopes for its future. It seeks to place science and research at the service of the great humanitarian ideals of peace, development, the improvement of food resources, the proper use of natural resources and cooperation between the nations.
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2. Ladies and gentlemen, we have gathered here today at Hiroshima : and I would like you to know that I am deeply convinced that we have been given an historic occasion for reflecting together on the responsibility of science and technology at this period, marked as it is by so much hope arid so many anxieties. At Hiroshima, the facts speak for themselves, in a way that is dramatic, unforgettable and unique. In the face of an unforgettable tragedy, which touches us all as human beings, how can we fail to express our brotherhood and our deep sympathy at the frightful wound inflicted on the cities of Japan that bear the names of Hiroshima and Nagasaki? That wound affected the whole of the human family. Hiroshima and Nagasaki : few events in history have had such an effect on man's conscience. The representatives of the world of science were not the ones least affected by the moral crisis caused throughout the world by the explosion of the first atomic bomb. The human mind had in fact made a terrible discovery. We realized with horror that nuclear energy would henceforth be available as a weapon of devastation ; then we learned that this terrible weapon had in fact been used, for the first time, for military purposes. And then there arose the question that will never leave us again : Will this weapon, perfected and multiplied beyond measure, be used tomorrow? If so, would it not probably destroy the human family, its members and all the achievements of civilization? 3. Ladies and gentlemen, you who devote your lives to the modern sciences, you are the first to be able to evaluate the disaster that a nuclear war would inflict on the human family. And I know that, ever since the explosion of the first atomic bomb, many of you have been anxiously wondering about the responsibility of modern science and of the technology that is the fruit of that science. In a number of countries, associations of scholars and research-workers express the anxiety of the scientific world in the face of an irresponsible use of science, which too often does grievous damage to the balance of nature, or brings with it the ruin and oppression of man by man. One thinks in the first place of physics, chemistry, biology and the genetical sciences, of which you rightly condemn those applications or experimentations which are detrimental to humanity. But one also has in mind the social sciences and the human behavioral sciences when they are utilized to manipulate people, to crush their minds, souls, dignity and freedom. Criticism of science and technology is sometimes so severe that it comes
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close to condemning science itself. On the contrary, science and technology are a wonderful product of a God-given human creativity, since they have provided us with wonderful possibilities, and we all gratefully benefit from them. But we know that this potential is not a neutral one : it can be used either for man's progress or for his degradation. Like you, I have lived through this period, which I would call the "post-Hiroshima period", and I share your anxieties. And today I feel inspired to say this to you : surely the time has come for our society, and especially for the world of science, to realize that the future of humanity depends, as never before, on our collective moral choices. 4. In the past, it was possible to destroy a village, a town, a region, even a country. Now, it is the whole planet that has come under threat. This fact should finally compel everyone to face a basic moral consideration: from now on, it is only through a conscious choice and through a deliberate policy that humanity can survive. The moral and political choice that faces us is that of putting all the resources of mind, science and culture at the service of peace and of the building up of a new society, a society that will succeed in eliminating the causes of fratricidal wars by generously pursuing the total progress of each individual and of all humanity. Of course, individuals and societies are always exposed to the passions of greed and hate ; but, as far as within us lies, let us try effectively to correct the social situations and structures that cause injustice and conflict. We shall build peace by building a more humane world. In the light of this hope, the scientific, cultural and university world has an eminent part to play. Peace is one of the loftiest achievements of culture, and for this reason it deserves all our intellectual and spiritual energy. 5. As scholars and researchers, you represent an international community, with a task that can be decisive for the future of humanity. But on one condition : that you succeed in defending and serving man's true culture as a precious possession. Your role is a noble one, when you work towards man's growth in his being and not just in his possessions or his knowledge or his power. It is in the depths of his being that man's true culture lies. I tried to express this fundamental aspect of our civilization in an address that I gave to UNESCO on June 2, 1980 : "culture is a specific way of man's 'existing' and
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'being'... Culture is that through which man, as man, becomes more man, 'is' more, has more access to 'being'. The fundamental distinction between what man is and what he has, between being and having, has its foundation there too ... All man's 'having' is important for culture, is a factor creative of culture, only to the extent to which man, through his 'having', can at the same time 'be' more fully as a man, become more fully a man in all the dimensions of his existence, in everything that characterizes his humanity". This concept of culture is based upon a total view of man, body and spirit, person and community, a rational being and one ennobled by love : "Yes ! the future of man depends on culture ! Yes ! the peace of the world depends on the primacy of the Spirit! Yes ! the peaceful future of mankind depends on love!". In truth, our future, our very survival are linked to the image that we will make of man.
1
6. Our future on this planet, exposed as it is to nuclear annihilation, depends upon one single factor : humanity must make a moral aboutface. At the present moment of history, there must be a general mobilization of all men and women of good will. Humanity is being called upon to take a major step forward, a step forward in civilization and wisdom. A lack of civilization, an ignorance of man's true values, brings the risk that humanity will be destroyed. We must become wiser. Pope Paul VI, in his Encyclical entitled "The Development of Peoples", several times stressed the urgent need to have recourse to the wise in order to guide the new society in its development. In particular, he said that "if further development calls for the work of more and more technicians, even more necessary is the deep thought and reflection of wise men in search of a new humanism which will enable modern man to find himself anew by embracing the higher values of love and friendship, of prayer and contemplation".
2
Above all, in this country of Japan, renowned for its creativity, both cultural and technological, a country with so many scientists, scholars, writers and religious thinkers, I take the liberty of making a very special appeal. I wish to address myself to the wise men and women of Japan, and through them to the wise men and women of the whole world, in order to encourage them to pursue ever more effectively the
1
AAS 72 (1980) pp. 738, 751. 26 March 1967, no. 20.
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task of social and moral reconstruction, which our world so ardently awaits. Work together to defend and promote, among all the people of your nation and of the world the idea of a just world, a world made to man's scale, a world that enables human beings to fulfill their capacities, a world that sustains them in their material, moral and spiritual needs. 7. Men and women dedicated to research and culture : your work has taken on a completely new importance in this age marked by the rise of science and technology. What an achievement for our time, what intellectual and moral power, what a responsibility towards society and humanity! Shall we be able to join in placing this scientific and cultural heritage at the service of the true progress of humanity, for the building of a world of justice and dignity for all? The task is enormous; some will call it a Utopian one. But how can we fail to sustain the trust of modem man, against all the temptations to fatalism, to paralyzing passivity and to moral dejection? We must say to the people of today : do not doubt, your future is in your own hands. The building of a more just humanity or a more united international community is not just a dream or a vain ideal. It is a moral imperative, a sacred duty, one that the intellectual and spiritual genius of man can face, through a fresh mobilization of everybody's talents and energies, through putting to work all the technical and cultural resources of man. 8. The people of our time possess, in the first place, tremendous scientific and technological resources. And we are convinced that these resources could be far more effectively used for the development and growth of peoples ; let us envisage the progress made in agriculture, biology, medicine, the social communications media applied to education ; then there are the social and economic sciences, and the science of planning, all of which could combine to direct in a more humane and effective way the process of industrialization and urbanization, and promote the new models of international cooperation. If all the rich nations of the world wanted to, they could call in an impressive number of specialists for the tasks of development. All of this obviously presupposes political choices, and, more fundamentally, moral options. The moment is approaching when priorities will have to be redefined. For example, it has been estimated that about a half of the world's
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research-workers are at present employed, for military purposes. Can the human family morally go on much longer in this direction? There is also the question of the economic resources needed for giving a decisive impulse to the integral advancement of the human family. Here too we are faced with choices. Can we remain passive when we are told that humanity spends immensely more money on arms than on development, and when we learn that one soldier's equipment costs many times more than a child's education? 9. Science and technology have always formed part of man's culture, but today we are witnessing the speedily increasing growth of a technology which seems to have destroyed its equilibrium with the dimensions of culture by acting as an element of division. Such is the great problem facing modern society. Science and technology are the most dynamic factors of the development of society today, but their intrinsic limitations do not make them capable, by themselves, of providing a power that will bind culture together. How then can a culture absorb science and technology, with their dynamism, without losing its own identity? There are three temptations to be avoided in this regard. The first is the temptation to pursue technological development for its own sake, the sort of development that has for its only norm that of its own growth and affirmation, as if it were a matter of an independent reality in between nature and a reality that is properly human, imposing on man the inevitable realization of his ever new possibilities, as if one should always do what is technically possible. The second temptation is that of subjecting technological development to economic usefulness in accordance with the logic of profit or nonstop economic expansion, thus creating advantages for some while leaving others in poverty, with no care for the true common good of humanity, making technology into an instrument at the service of the ideology of "having". Thirdly, there is also the temptation to subject technological development to the pursuit or maintenance of power, as happens when it is used for military purposes, and whenever people are manipulated in order that they may be dominated. 10. As men and women dedicated to culture, you enjoy immense moral credibility for acting upon all the centers of decision-making,
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whether private or public, that are capable of influencing the politics of tomorrow. Using all honest and effective means, make sure that a total vision of man and a generous idea of culture prevail. Work out persuasive arguments, so that everyone will be brought to understand that peace or the survival of the human race is henceforth linked indissoluble with progress, development and dignity for all people. You will succeed in your task if you restate with conviction that "science and technology find their justification in the service that they render to man and to humanity" ; and that rational science must be linked with a series of spheres of knowledge open wide to spiritual values. I urge all scientists, centers of research and universities to study more deeply the ethical problems of the technological society, a subject which is already engaging the attention of a number of modern thinkers. It is a question that is closely connected with the problems of the just sharing of resources, the use of techniques for peaceful purposes, the development of nations. 11. The construction of a new social order presupposes, over and above the essential technological skills, a lofty inspiration, a courageous motivation, belief in man's future, in his dignity, in his destiny. It is man's heart and spirit that must be reached, beyond the divisions spawned by individual interests, selfishness and ideologies. In a word, man must be loved for his own sake. This is the supreme value that all sincere humanists, generous thinkers and all the great religions want to promote. Love for man as such is at the center of the message of Jesus Christ and his Church : this relationship is indissoluble. In my speech to UNESCO, I stressed the fundamental link between the Gospel and man in his very humanity : "This link is in fact a creator of culture in its very foundation... Man must be affirmed for himself ... What is more, man must be loved because he is man; love must be claimed for man by reason of the particular dignity he possesses. The whole of the affirmations concerning man belongs to the very substance of Christ's message and of the mission of the Church". All those who desire the defense and progress of man must therefore love man for his own sake; and for this it is essential to count upon the values of the spirit, which are alone capable of transforming hearts
3
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and deeply-rooted attitudes. All of us who bear in our hearts the treasure of a religious faith must share in the common work of man's development, and we must do it with clear-sightedness and courage. All Christians, all those who call upon God, all spiritual families should be invited to join in a common effort to sustain, spiritually and culturally, all those men and women who devote themselves to the total growth of man. 12. In this country, one could not fail to evoke the great spiritual and religious traditions of Asia, traditions that have so enriched the worldwide heritage of man. Nor could one fail to wish for closer dialogue and effective collaboration between all those who believe in man's spiritual calling, his search for the Absolute, for justice, for fraternity, and, as we express it in our own faith, his thirst for redemption and immortality. Rational science and man's religious knowledge need to be linked together. You who devote yourselves to the sciences, are you not invited to study the link which must be established between scientific and technological knowledge and man's moral knowledge? Knowledge and virtue were cultivated together by the ancients, in the East as well as in the West. Even today, I know well, many scholars, even though they do not all profess one particular religion, are searching for an integration between their science and their desire to serve the whole man. Through their intellectual honesty, their quest for what is true, their self-discipline as scholars, and through their objectivity and respect before the mysteries of the universe, these people make up a great spiritual family. All those who generously dedicate their knowledge to the progress of the people and all those who have faith in man's spiritual calling are invited to a common task : to constitute a real science of the total advancement of man. 13. In a word, I believe that our generation is faced by a great moral challenge, one which consists in harmonizing the values of science with the values of conscience. Speaking to UNESCO on June 2, 1980, I made an appeal that I put before you again today : "A conviction, which is at the same time a moral imperative, forces itself upon anyone who has become aware of the situation ... consciences must be mobilized ! The efforts of human consciences must be increased in proportion to the tension between good and evil to which people at the end of the twentieth
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century are subjected. We must convince ourselves of the priority of ethics over technology, of the primacy of the person over things, of the superiority of the spirit over matter. The cause of man will be served if science forms an alliance with conscience. The man of science will really help humanity if he keeps 'the sense of man's transcendence over the world and of God's transcendence over m a n ' " . Ladies and gentlemen, it is for you to take up this noble challenge.
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4
Cf. Redemptor Hominis, .16. Speech to the Pontifical Academy of Sciences, 10 November 1979, no. 4.
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Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 26 Ianuarii 1981. Cathedrali Ecclesiae Dunkeldensi R. D. Vincentium Logan, e clero archidioecesis S. Andreae et Edimburgensis. die 31 Ianuarii. Metropolitanae Ecclesiae Parisiensi Exc.mum P. D. Ioannem Mariam Lustiger, hactenus Episcopum Aurelianensem. die 24 Februarii. Cathedrali Ecclesiae Trevirensi Exc.mum P. D. Hermannum Iosephum Spital, hactenus Episcopum titularem Abbiritanum Germanicianorum. die 7 Martii. Metropolitanae Ecclesiae Conchensi in Aequatore Exc.mum P.D. Albertum Luna Tobar, hactenus Episcopum titularem Mullitanum et Auxiliarem Em.mi P.D. Pauli S.R.E. Cardinalis Muoz Vega, Archiepiscopi Quitensis. die 20 Martii. Metropolitanae Ecclesiae Quebecensi Exc.mum Ludovicum Albertum Vachon, hactenus Episcopum tit. Mesarfeltensem. die 27 Martii. Cathedrali Ecclesiae Kielcensi R. D. Stanislaum Szymecki, e clero dioecesis Katovicensis. Cathedrali Ecclesiae Sandomirensi Exc.mum P. D. Eduardum Materski, hactenus Episcopum titularem Aquaesirensem. die 4 Aprilis. Cathedrali Ecclesiae Candidae Casae R.D. Mauricium Taylor, e clero dioecesis Matrisfontis. Metropolitanae Ecclesiae Fodianae atque Cathedralibus Ecclesiis Bovinensi et Troianae Exc.mum P. D. Salvatorem De Giorgi, hactenus Episcopum Uritanum. die 6 Aprilis. Titulari episcopali Ecclesiae Aquaesirensi R.D. Augustum Peters, parochum in oppido vulgo Krefeld, quem deputavit Auxiliarem Exc.mi P. D. Nicolai Heminerle, Episcopi Aquisgranensis. die 9 Aprilis. Cathedrali Ecclesiae Apatzinganiensi R. P. Michaelem Patino Velazquez, sodalem Congregationis vulgo (( Misioneros de la Sagrada Familia.
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die 13 Aprilis. Coadiutorem c.i.s. Em.mi P.D. Iulii S.R.E. Cardinalis Rosales, Archiepiscopi Caebuani, Exc.mum P.D. Richardum Vidal, hactenus Archiepiscopum Lipensem. Metropolitanae Ecclesiae Lipensi Exc.mum P.D. Marianum Gavila Garcs, hactenus Episcopum titularem Girbitanum et Vicarium Castrensem in Insulis Philippinis. die R. D. tholica Saier, llf Aprilis. Titulari episcopali Ecclesiae Novagermaniensi Paulum Fridericum Wehrle, professorem in Universitate CaEystettensi, quem deputavit Auxiliarem Exc.mi P. D. Ansgarii Archiepiscopi Friburgensis.
die 22 Aprilis. Coadiutorem c.i.s. Exc.mi P. D. Laurentii Morin, Episcopi Princip. Albertensis, R. D. Blasium Morand, Vicarium Generalem dioecesis Saskatoonensis. die 30 Aprilis. Titulari episcopali Ecclesiae Zallatensi R. D. Renatum Corti, Vicarium .Generalem archidioecesis Mediolanensis, quem deputavit Auxiliarem Exc.mi P. D. Caroli Mariae Martini, Archiepiscopi Mediolanensis.

i
TAURINEN.
Beatificationis et Canonizationis Servae Dei Mariae Aloisiae Angelicae Clarae, Fundatricis Instituti Sororum a Caritate Sanctae Mariae.
SUPER DUBIO
An eius Causa introducenda sit. In tot Sanctorum et Beatorum numerum, virorum et mulierum, qui superiore saeculo virtute et operibus Ecclesiae Metropolitanae Taurinensi honori ac lumini fuerunt, Famula Dei Maria Aloisia Angelica Clarae etiam ascribenda est, Sororum a Caritate Sanctae Mariae fun-
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datrix, ad quam accommodatur haec regula evangelica : Ex fructibus eorum cognoscetis eos (Mt 7, 20). Fructus vitae religiosae et caritatis erga hominum societatem, qui iam saeculum amplius ex eius providis institutis capiuntur re probant quae Christus affirmat in sermone in monte habito: Omnis arbor bona fructus bonos facit... Non potest arbor mala bonos fructus facere ... Igitur ex fructibus eorum cognoscetis eos)) (Ibid., 7, 17.20). Religiosa quam maxime industriosa et fortis, ab Archiepiscopo Taurinensi Laurentio Gastaldi Famula Dei describitur mulier eximii ingenii et singularis navitatis (Summ, super Inst. Causae, p. 394) in apostolicis inceptis. Nata est Augustae Auscorum, quod caput est dioecesis Auxitanae, in Gallia, die 7 Aprilis anno 1817, e Godefrido Clarae et Ursula Casez, optimis christianis, coniunctis cum divitibus eius urbis familiis. In baptismo, festinanter ministrato, nomina ei indita sunt Mariae Aloisiae Angelicae. Sancta primum de altari litavit anno 1830, apud Sorores Ursulinas patrii oppidi, quibus parentes eam commiserant educandam. Cognitis postea Sororibus a Caritate Sancti Vincentii a Paulo, quae Augustae Auscorum operas habebant, vehementer allecta est ad amplectendum earum ministerium in pauperes et egenos; et anno 1841, viginti quattuor annos nata, parentibus consentientibus, earum Institutum est ingressa, ceteris vitam suam dedere animo proponens. Habitum religionis induit anno 1842 et prima annua vota est professa die 21 mensis Novembris anno 1846. Cum cuperet ad missiones se conferre, anno 1848 missa est in Africam tresque annos impigre egit inter Mahometanos Algeriae. Valetudinis incommoda effecerunt ut Lutetiam Parisiorum rediret, ubi tamen ad breve tempus mansit; nam duobus post annis Superiores eam domibus assignarunt, quas Augustae Taurinorum in Pedemontio Institutum habebat. Ibi iamdudum Patres Congregationis Missionis sedem ac domicilium collocaverant ; quibuscum ei, dum in Italia suo est iuncta mandato, et usus et controversiae fuerunt. Ab anno 1853 Famula Dei, quae tum septimum et tricesimum annum agebat, usque ad mortem, per longum triginta quattuor annorum temporis spatium, sui apostolatus campum praecipuum habuit metropolim Pedemontanam. Continuo creata Antistita unius ex Operibus illic fundatis, huius curavit progressum et sortem. Anno 1862, suadente Sancto Ioanne Bosco, cui curae erat ut iuvenes et puellae urbis recuperarentur, Soror Clarae ampla instituit Opera ad bonum societatis
s
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fovendum in novo Taurinensi vico ; in quibus asylum pro infantibus, discendi ludum et oratorium pro iuvenibus populi et etiam ecclesiam pro fidelibus. Sincero apostolico studio Serva Dei incensa, communi consilio cum Praeposita Parisiensi et cum Servo Dei Marco Antonio Durando, tunc Visitatore Operum Sancti Vincentii a Paulo Augustae Taurinorum et in Pedemontio exstantium, in his omnibus coeptibus agebat, ad quorum bonum exitum magnas impendebat pecunias, quas e Gallia ipsa recipiebat. Sed ubi Serva Dei voluit per testamentum firmitatem et diuturnitatem et liberam condicionem suorum caritatis Operum in tuto collocare, ob causas ad administrationem rerum domesticarum pertinentes simultas ei intercessit cum Superioribus, qui diversa consilia et inibant et declarabant. Hinc anno 1871, vacante sede archiepiscopali Taurinensi, Sanctus Ioannes Bosco ei persuasit ut Episcopum Aloisium Moreno, Eporediensem, adiret, utpote ex Praelatis regionis iure vetustatis primum. Eo consilium dan te Famula Dei Filias a Caritate reliquit et contra ac antea proposuerat novum Institutum Sororum a Caritate Sanctae Mariae condidit, in quo cum primigenia Sancti Vincentii a Paulo ratione confusa est ratio caritatis institutoriae pro iuventute. Quamvis in non communia impedimenta et difficultates incurreret, quae eius constantiam, humilitatem, patientiam et ardentem animarum amorem exercuerunt, Serva Dei subsidia et auctus in aliis Italiae partibus quaerendo potuit Institutum suum constituere et stabilire, quod eius morti superfuit. Haec autem contigit in oppido Monte Calerio, apud Augustam Taurinorum, die 13 Iunii, anno 1887, postquam consuetam iaculatoriam precem iteravit: ((Deus amoris mei, quando me ad tuum caeleste habitaculum vocabis? . Fama sanctitatis qua vivens Serva Dei ob sua opera et constans atque eximium virtutum exercitium est ornata, post eius mortem crevit apud eius filias spirituales, apud illos qui ab ea beneficiis affecti sunt et apud admiratores, visaque est favoribus et gratiis probari eius efficaci intercessioni tributis. Super eadem autem sanctimoniae fama instructus est in Curia archiepiscopali Taurinensi, annis 1948-1953, Processus ordinaria auctorit a t e ; itemque super scriptis Servae Dei tributis facta est canonica inquisitio. Qui Processus Eomam rite sunt transmissi. Interim ad Summum Pontificem litteras miserunt Patres Cardinales, sacrorum Antistites ac Praelati, necnon civili auctoritate viri insignes, postulantes omnes
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ut Causa beatificationis Servae Dei apud Sedem Apostolicam introduceretur. Porro, scriptis Servae Dei perpensis, Decretum exiit die 30 mensis Ianuarii anno 1962, probante Ioanne Papa XXIII, quo edictum est ad ulteriora in Causa procedi posse. Servatis itaque omnibus de iure servandis, instante Rev.mo Domino Aloisio Fiora, Societatis Salesianae sodali, huius Causae legitime constituto postulatore, Congressus habitus est Peculiaris S. Congregationis pro Causis Sanctorum, die 1 mensis Aprilis anno 1980 ; quem secuta est Congregatio Particularis Patrum Cardinalium, die 9 mense Decembri, eodem anno, in qua, ponente seu relatore Em.mo Cardinali Francisco Carpino, disceptatum est super dubio num Causa praedictae Servae Dei introducenda esset. Cui dubio omnes affirmativum dederunt responsum. Facta postmodum, die 26 Ianuarii anno 1981, de praemissis omnibus per subscriptum Cardinalem Summo Pontifici Ioanni Paulo II fideli relatione, Sanctitas Sua responsum Sacrae Congregationis pro Causis Sanctorum ratum habuit et confirmavit, Causam videlicet Servae Dei Mariae Aloisiae Angelicae Clarae esse introducendam. Datum Romae, die 26 Ianuarii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
L. S. S Iosephus Casoria, Archiep. tit. Foronovan., a Secretis II ANDEGAVEN.

Canonizationis Beatae Ioannae Delanoue, Sororum S. Annae a Providentia
SUPER DUBIO
Fundatricis
Congregationis
An et de quo miraculo, post indultam eidem Beatae ab Apostolica Sede venerationem, constet in casu et ad effectum de quo agitur. Salmurii in Gallia, die 18 mense Iunio anno 1666 nata, Ioanna Delanoue, in misericordiae, caritatis et paenitentiae operibus exercendis omni studio incubuit; vere pauperum mater effecta, egenis atque aegrotis omni modo subveniebat puellasque ab omnibus derelictas
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domi colligere coepit ad eas christianis moribus imbuendas. Plura deinde hospitia erexit, ut miseris quibuslibet sedulo prospiceret ac novum sacrarum virginum collegium instituit, quae Servae Pauperum a S. Anna et a Divina Providentia nuncupatae, nunc quoque in pluribus regionibus omnem impendunt curam ad caritatis munia in proximorum utilitatem explenda. Clara autem sanctitatis et prodigiorum fama circumdata, Ioanna Delanoue septuagenaria, die 17 Augusti anno 1736 obdormivit in Domino, eamque Pius Duodecimus, Pontifex Maximus, beatis virginibus die 9 Novembris anno 1947 sollemniter adiunxit. Eodem autem die, quo sollemnis beatificatio Venerabilis Ioannae Delanoue in patriarchali Basilica Vaticana fuit celebrata, sanatio quaedam, intercedente ipsamet Venerabili Serva Dei, evenit, quaeque divino miraculo visa est tribuenda. Alias quoque gratias eadem deprecante, Deus concessit, quasi ostendens ampliore gloria se velle Famulam suam honestare. Quapropter per Sacrae tunc Rituum Congregationis decretum, probante Pio Papa Duodecimo, Causa canonizationis Beatae Ioannae Delanoue fuit resumpta die 7 mensis Ianuarii anno 1951. Porro, Causae actores unam, pro nunc, Apostolicae Sedi exhibuerunt sanationem, quae miraculi notas praeseferre visa est, ad canonizationis honores eidem Beatae assequendos. Cuius mirae sanationis haec est compendiara historia : dominus Augustus Gouraud, sexaginta annorum agrcola, Octobri mense anno 1947, chirurgicam sectionem hypertrophiae prostaticae, felici quidem exitu, subiit. Atvero, cum in eo esset ut valetudinarium relinqueret, improviso, vespere diei 5 Novembris acerbos persentiit ex dextero pede dolores ; tum infirmara quaedam, adeo res erat clara, et deinde a curatione medicus diagnosim statim ediderant gravis flebitis. Remediis autem medicae artis incassum cedentibus, res in peius ruit nullaque humana affulgebat spes valetudinis recuperandae. Eapropter vespere diei 8 Novembris, religiosae infirmariae aegroto suaserunt ut, una cum ipsis, supernum patrocinium, apposita sacra reliquia Venerabilis Ioannae Delanoue super aegro pede, imploraret. Et ecce, orantes non fefellit spes. Etenim mane diei 9 Novembris, dominus Augustus Gouraud, ex placidissimo expergefactus somno, se omnino convaluisse persensit. Praeter naturae vires hanc sanationem evenisse testes, medicus a curatione, periti duo ex officio necnon Sacri huius Dicasterii Medicum Collegium atque cuncta Sacra Congregatio pro Causis Sanctorum uno ore, servatis de iure servandis, affirmaverunt.
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Super hac enim mira sanatione processus apostolica auctoritate in Curia episcopali Nannetensi anno 1951 adornatus est, de cuius iuridica forma et vi Decretum Sacrae Congregationis die 20 Maii anno 1977 exiit. Die vero 1 Februarii a. 1979 Medicum Consilium eiusdem Sacrae Congregationis, praehabitis duorum ex officio deputatorum peritorum votis affirmativis, eiusmodi sanationem praeter naturae vires accidisse asseruit. Disceptatum est deinde circa eandem sanationem in suetis coetibus apud hanc Sacram Congregationem pro Causis Sanctorum, et quidem primum in Congressu Peculiari, qui vocatur, Officialium Praelatorum Patrumque Consultorum die 24 Iunii anno 1980 habito, deinde in Congregatione Plenaria Patrum Cardinalium die 28 Octobris eodem anno, ponente seu relatore Rev.mo Cardinali Gabriele Maria Garrone. Tum in primo, tum in altero coetu ad dubium an et de quo miraculo constet, in casu et ad effectum de quo agitur, responsum fuit affirmativum. Facta demum de hisce omnibus die 4 Decembris eodem anno 1980 per infrascriptum Cardinalem Praefectum relatione Summo Pontifici Ioanni Paulo II, Sanctitas Sua responsum Patrum Cardinalium ratum habens, mandavit ut Decretum super eadem mira sanatione conscriberetur; facta quoque, si et quatenus opus sit, dispensatione super canone 2138, 1 C.I.C., circa tempus quo mira sanatio superius relata evenerit. Quod cum rite factum esset, Beatissime Pater, accitis hodierno die ad Se Cardinalibus infrascripto Praefecto atque Gabriele Maria Garrone, Causae ponente seu relatore, meque Antistite a Secretis Sacrae huius Congregationis, ceterisque de more convocandis, eisque astantibus edixit : Constare de uno miraculo, Beata Ioanna Delanoue intercedente, a Deo patrato, nimirum de instantnea, perfecta et constanti sanatione domini Augusti Gouraud a gravi trombopMebitide postoperatoria inferioris artus dextri, cum statu saeptico. Hoc autem Decretum in vulgus edi et in acta Sacrae Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 31 Ianuarii A. D. 1981.
L. 83 S. & Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
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DERTOSEN.
Canonizationis Beatae Mariae Rosae Molas Vallv, Fundatricis Congregationis Dominae Nostrae a Consolatione (1815-1876).
SUPER DUBIO
An eius Causa resumenda sit. Venerabilem Servam Dei Mariam Rosam Molas Vallv, virtutibus et miraculis claram, Paulus Papa VI, servatis de iure servandis, in Beatorum caelitum album die 8 mensis Maii anno 1977 rettulit. Porro, ex quo Beatorum honoribus sollemni ritu in Patriarchali Basilica Vaticana cumulata fuit, eius sanctitatis famam in dies crescentem Deus adhuc comprobare visus est supernis gratiis et signis, eadem, ut fertur, intercedente concessis. Quamobrem plures Patres Cardinales, Archiepiscopi et Episcopi, ex Hispania praesertim et America Latina, Romanum Pontificem enixe sunt adprecati ut eiusdem Beatae canonizationis Causa resumeretur. Instante igitur Rev.mo Domino Petro Altabella, Canonico Basilicae Vaticanae, huius Causae actuoso Postulatore, habitus est, die 13 Februarii anno 1981, Congressus Ordinarius S. Congregationis pro Causis Sanctorum, in quo disceptatum est super dubio : An resumenda sit Causa canonizationis, in casu et ad effectum de quo agitur. Et Cardinalis Praefectus una cum Officialibus Praelatis, omnibus mature perpensis, affirmando responderunt de resumenda Causa, si id Summo Pontifici placuisset. Quibus de rebus facta subscripto die Ioanni Paulo Papae II per infrascriptum Cardinalem relatione, Sanctitas Sua responsum S. Congregationis pro Causis Sanctorum ratum habuit et confirmavit, Causam scilicet canonizationis Beatae Mariae Rosae Molas Vallv, Fundatricis Sororum Dominae Nostrae a Consolatione, esse resumendam. Datum Romae, die 6 Martii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
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Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza : Sabato, 2 Maggio 1981, Alexander Haig, Jr., Segretario di Stato degli Stati Uniti d'America. Lunedi, 4 Maggio 1981, S. E. il Signor Andr Gonsalves Pereira, Ministro degli Affari Esteri del Portogallo. Venerdi 8 Maggio 1981, r On; Mark MacGuigan, Ministro degli Esteri del Canada. Lunedi, 4 Maggio 1981, nel Palazzo Apostolico Vaticano, alla presenza del Santo Padre, si riunita la Sacra Congregazione per le Cause dei Santi.
SEGRETERIA DI STATO
NOMINE Con Breve Apostolico il Santo Padre Giovanni Paolo II ha nominato : 9 maggio 1981. S. E. Mons. Agostino Cacciavillan, Arcivescovo tit. di
Amiterno, Pro-Nunzio Apostolico in India.
Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato : 1 3 aprile 1981. Ing. Massimo Stoppa, Direttore Generale dei Servizi Tecnici dello Stato delia Citt del Vaticano.
Mons. William J. McCormack, Direttore Nazionale delle Pontificie Opere Missionarie negli Stati Uniti
d'America, Membro aggiunto delia Sacra Congregazione per V Evangelizzazione dei Popoli. Mons. Antonio Petti, Promotore Generale delia Fede presso la Sacra Congregazione per le Cause dei Santi.
27
30
P. Gaetano Stano, O.F.M. Conv., Consultore delia Sacra

Congregazione per le Cause dei Santi.
5 maggio
Mons. Rosario Colantonio e il Sac. Franco Santangelo,

Giudici dei Tribunale regionale del Lazio.
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Protonotari Apostolici soprannumerari : 27 gennaio 1981. Mons. Giuseppe Caiazza (Cava de' Tirreni). febbraio Mons. Francis A. Allen (Little Rock). Mons. Jos Salazar Botero (Medelln). 24 marzo
Prelati d'Onore di Sua Santit: 15
aprile
12 giugno 31 ottobre 11 novembre

30 dicembre
27 gennaio 4 febbraio 14 3 marzo

10
13 10
aprile

1980. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. 1981. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons. Mons.
Jean Baptiste Caya (Nicolet). Peter Gerard Dunphy (Winnipeg). Blaise Morand (Saskatoon). Kevin Patrick Ellis (Melbourne). Pablo Aguilar (Caceres). Alberto N. Nero (Caceres). Donald Bernard McDougald (Alexandria-Cornwall) Aime A. Leduc (Alexandria-Cornwall). Bernard Guindon (Alexandria-Cornwall). Rudolph Villeneuve (Alexandria-Cornwall). Heinrich Schneider (Freiburg im Breisgau). Martin Luley (Mainz). Georges Ancel (Paris). Matthew Daly Dubee (Montral). Joseph Breen Kussel Whitton (Montral). Robert Comtois (Montral). Giuseppe Baldanza (Cefal). Giuseppe Bencek (Olomouc). Tommaso Giussani (Milano). Franz Vogl (Bamberg). Ivan Dias (Bombay). Luigi Robles Diaz (Autln). Manuel Monteiro De Castro (Braga).
Gappellani di Sua Santit: 2T gennaio 1981. Il 16 febbraio Il Il Il Il 17 Il Il 18 Il 24 Il 10 aprile Il Il Il sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. Hubert Seemann (Freiburg im Breisgau). Joachim Justus (Osnabrck). Heinrich Haunert (Osnabrck). Wilhelm Averbeck (Osnabrck). Alfiero Pecchioli (Pistoia). Feiice Cambriani (Camerino). Pietro Fanciulli (Sovana-Pitigliano). Boleslao Zabhidowski (Vilna). Roland Minnerath (Strasbourg). Giacomo Ottonello (Acqui). Michael Courtney (Clonfert). Mario Zenari (Verona).
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ONORIFICENZE Oon Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito :
La Gommenda con Placea delVOrdine di san Gregorio Magno, classe civile:
24 gennaio 1981. Al sig. Jrgen Meyer-Wilmes (Berlin). 26 marzo Al sig. Rndolf Jestaedt (Repubblica Federale Tedesca). 24 aprile Al sig. Alberto Eduardo Ham (Argentina).
Gommenda delVOrdine di san Gregorio Magno, classe civile.
14 gennaio 1981. Al sig. Georg Bentz (Columbus). 24 Al sig. Roland Bader (Berlin). Al sig. Paul Corazolla (Berlin). Al sig. Victor Elbern (Berlin). Al sig. Jakob Kraetzer (Berlin). 27 AI sig. Eugene G. Goundrey (Norwich). 30 AI sig. Giuseppe Vassallo (Albenga-Imperia). AI sig. Giorgio Verda (Albenga-Imperia). 6 febbraio AI sig. Javier Serra (Genve). Al sig. Pierre Alphonse Pillet (Genve). 14 Al sig. Giovanni Michelucci (Pistoia). 21 marzo AI sig. Leone Castelli (Roma).
II Gavalierato delVOrdine di san Gregorio Magno, classe civile.
10 gennaio 1981. Al sig. Jakub Sobieski (Mechelen-Brussel). Al sig. James J. Button (Norwich). 27 4 febbraio Al sig. Paul Durand (Montpellier). Al sig. Xavier Cebron de Lisle (Nantes). 9 Al sig. Faustino Milesi (Brescia). 17 Al sig. Athanasius Treweek (Sydney). 24 Al sig. Alexander Good (Sankt Gallen). 9 marzo Al sig. Jacques Fouchier (Poitiers). 21
La Gommenda delVOrdine di san Silvestro Papa.
17 gennaio 1981. AI sig. Joseph Van Bijke vorsei (Anvers) AI sig. Johannes Schroller (Berlin). 24 AI sig. Josef Dempe (Berlin). AI sig. Kurt Samuel (Berlin). AI sig. Johannes Ulbig (Berlin). 24 febbraio AI sig. Elvezio Santarelli (Albano). 10 marzo AI sig. Luigi Todero (Roma).
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Il
Cavalierato delV Ordine
di
san
Silv.estr
Papa:
17 gennaio 1981. Al Al 24 Al Al Al 14 febbraio Al Al 16 Al 17 Al 18 Al Al 24 marzo Al Al aprile Al 11
sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
Antonio Pezzuto (Bisceglie). Jean-Marie Wingermez (Tournai). Helmut Landrock (Berlin). Norbert Sander (Berlin). Hubert Vogt (Berlin). Tommaso Morini (Faenza). Giulio Argnani (Faenza). Romeo Rotelli Manfredi (Civitavecchia-Tarquinia) Hans Schnyder (Basilea). Frans Vos (Anvers). Giacomo Giovani (Sovana-Pitigliano). Celido Bernini (Siena). Giorgio Baglioni (Roma). Mario Mancini (Roma).
NECROLOGIO .1 maggio 1981. Mons. Manuel Llopis Ivorra, Vescovo gi di Ooria-Oceres

(Spagna).
3 17 18 24 25 28 31
Mons. Eugene Joseph Butler, O.S.Sp., Vescovo gi di Mombasa (Kenya). Mons. Theodor Lumanauw, Arcivescovo di Ujung Pandang (Indonesia). Mons. James S. Rausch, Vescovo di Phoenix (Statt Uniti
d'America).
Mons. Climrio Almeida de Andrade, Vescovo di Vitoria da Conquista (Brasile). Mons. Neemeh Simaan, Vescovo tit. di Termesso. Card. Stefan Wyszyski, del Titolo di S. Maria in Trastevere, Arcivescovo di Gniezno e di Warszawa
(Polonia).
Mons. Flaviano Ariola, Vescovo gi di Legazpi (Filippine).
An. et vol. LXXIII
1 Iulii 1981
N. 6


LITTERAE APOSTOLICAE MOTU PROPRIO DATAE
Pontificium Consilium pro Familia constituitur.
IOANNES PAULUS P P . II 1. FAMILIA A DEO INSTITUTA ut prima esset hominum societatis vitalisque cellula, per Christum Redemptorem, qui in Nazarethana familia nasci dignatus est, adeo sublata est ut matrimonium, intima videlicet amoris coniugalis vitaeque communitas, ex qua familia procedit, ad dignitatem evectum sit sacramenti, quo mysticum Ipsius amoris foedus cum Ecclesia efficaciter significaretur (cfr. Gaudium et Spes, 48). Quod cum ita constaret, Concilium Oecumenicum Vaticanum II familiam veluti ecclesiam domesticam definivit (Lumen Gentium, 1 1 ; cfr. etiam Apostolicam Actuositatem, 11), quo docendo demonstravit ad quas peculiares partes familia destinata esset in toto salutis consilio explendas, qua igitur obligatione omnes familiae participes tenerentur ad exsequendum pro sua quisque missione triplex illud munus, profeticum, sacerdotale et regale, a Christo Ecclesiae creditum. 2. Mirandum igitur non est quod Ecclesia, de familia eiusque quaestionibus, evolvente tempore, semper sollicita, percrebrescentibus hodie cum mediis, quibus familia promoveri potest, tum vero periculis omne genus quibus illa subicitur, ad eam intentiore cura oculos convertat. Cuius apostolicae sollicitudinis documentum est opus a magno De30 - A. A. S.
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cessore Nostro felicis memoriae Paulo Sexto susceptum qui die undecimo Ianuarii mensis anno MCMLXXIII decrevit peculiare Consilium de Familia instituere, cuius nempe esset pastorali cum aestimatione seu visione expendere spiritales morales sociales familiae quaestiones. Illud quidem conceptum erat tamquam institutum studiorum ac pastoralium pervestigationum inserviens operi munerique Ecclesiae ac nominatim Sanctae Sedis. Litteris autem Motu Proprio datis Apostolatus peragendi statutum est ut idem Consilium de Familia , propriis compage officiisque plane servatis, inniteretur ipsi Pontificio Consilio pro Laicis . 3. Attenta autem deliberatio horum usus annorum, maxime vero necessitas diuturnam exspectationem populi christiani aptius explendi, sic ut Episcopi universi orbis terrarum cognoverant atque in recenti Synodo Episcoporum, quae de familia fuit, prodiderunt, eo profecto induxerunt, ut Consilio seu coetui de Familia novam faciem darent, propriamque quasi structuram conecterent, ut quaestionibus et difficultatibus, quibus familia hodie afficitur et affligitur, remedia compararentur, nempe quod ad curam pastoralem attinet adhibendam, actionemque apostolicam huius provinciae, sane praecipuae, humani consortii. Qua re, omnibus perpensis sententiamque rogatis tum Venerabilibus Fratribus Nostris S.E.R. Cardinalibus in peculiari conventu, mense Novembri habito, anno MDCCCCLXXIX, tum Synodo Episcoporum nec non peritis, haec statuuntur : I. Pontificium Consilium pro Familia conditur, quod Consilio de Familia succedit eique sufficitur ; quare hoc iam ilico cessat. II. Consilio huic Purpuratus Pater praeerit, cui Coetus Praesidialis ex Episcopis constans variis de continentibus assistet una cum Viro a secretis eiusdem Pontificii Consilii pro Familia et cum VicePraeside Pontificii Consilii pro Laicis. Cardinalis Praeses a Secretario et a Subsecretario adiuvabitur. Congruus Officialium numerus e diversis nationibus, iidemque de familia periti ac pastorali usu his in rebus praediti, muneribus in officiorum sede vacabunt. I I I . Consilii Pontificii membra seu sodales erunt laici viri mulieresque praesertim coniugati ex omnibus orbis terrarum partibus, distinctisque, ut dicuntur, areis et culturis. Hi ab uno Summo Pontifice
II
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nominabuntur, atque in conventum plenarium semel saltem in anno convenient. IV. Pontificium Consilium utitur opera peritorum variis disciplinis, at praesertim quaestionibus ad familiam pertinentibus. Etiam sacerdotes et religiosi possunt in Consultoribus annumerari. Hi omnes efficiunt Corpus Consultorum, cuius est consilia et vota promere de iis, quae a Praeside et a Membris proponuntur ; et possunt rogari sententiam sive singillatim sive communiter in congressionibus certis temporibus habendis. V. Munus : Pontificium Consilium pro Familia provehit curam pastoralem familiarum et apostolatum familiae proprium, ad effectum adducendo doctrinam et mentem Magisterii ecclesiastici, ut christianae familiae officium, quo tenentur, educandi, evangelizandi et apostolatum explicandi, perficiant. Praecipue : a) curat ut cum Episcopis, Conferentiis Episcopalibus eorumque Institutis pastorali familiari praepositis iisdem in spiritu servitii opitulans eorumque propriam actionem observans nuntios communicet atque experimentis cognita quaeque pastoralem familiarem possint dirigere et informare ; b) Ecclesiae doctrinam de quaestionibus familiaribus curat divulgandam, ut haec possit ex toto cognosci et integra ad populum christianum proferri, tum in catechesi, tum in scientifica cognitione; c) incepta pastoralia ad procreationem responsabilem secundum Ecclesiae enuntiata fovet et componit; d) incitat ut studia conficiantur spiritualitatem matrimonialem et familiarem attingentia ; e) stimulat et sustinet atque inter se labores conectit ad vitam hominis omni tempore omnino indeque a conceptione defendendam; /) provehit studia, etiam per scientiarum Instituta (theologica et pastoralia) huiusmodi rei peritiora, quaeque et praecipuam dant operam et ad scientias theologicas et humanas in quaestionibus familiae propriis ita explendas tendunt, ut tota doctrina Ecclesiae cunctis hominibus bonae voluntatis pervia fiat eiusque intellectus profundior in dies evadat ; g) curat relationes ad motus, qui, etsi aliis religionibus (diver-
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sisque cogitandi rationibus) adhaerescunt, legem tamen naturae sanumque humanitatis cultum servant; h) ius Pontificii Consilii pro Laicis observans cum eoque operam consocians, curat peculiarem institutionem laicorum, qui aut singillatim aut communiter familiae apostolatu destinentur; inspirat sustinet ordinat navitatem tum catholicarum consociationum familiarum, tam in nationibus ipsis quam inter nationes, tum variorum coetuum apostolatus laicorum, in praecipuis negotiis familiae propriis. Huius rei causa speciales habet relationes ad ipsum Pontificium Consilium pro Laicis, quocum permutat certis temporibus rerum notitias unde deliberationes proposita et incepta coniuncte agantur; i) Dicasteria et Curiae Romanae Instituta adiuvat et ab iisdem adiutricem operam accipiet in negotiis ad eorum officium pertinentibus, quae aliquo modo vitam curamque pastoralem afficiunt familiarum, in iis potissimum quae pertinent ad catechesim familiae, ad theologicam de ipsa familia institutionem iuvenum in Seminariis et in Universitatibus catholicis, ad theologicam et pastoralem de iis quae sunt familiae propriis formationem atque educationem futurorum missionariorum et missionariarum necnon religiosorum ac religiosarum, ad operam Sanctae Sedis apud institutiones internationales cum auctoritate hac in re et apud singulas Civitates, quo magis usque familiae iura agnoscantur et defendantur ; I) provehit per Legationes pontificias memoriarum conquisitionem de humana, sociali atque pastorali familiarum condicione in diversis regionibus. VI. Peculiaribus normis ad experimentum curabitur ut praesentes Litterae Motu Proprio datae ad praxim convertantur et, ratione habita eorum quae a Constitutione (( Regimini Ecclesiae Universae et a Curiae Romanae Generali Institutione statuuntur, ut Pontificii Consilii pro Familia vita interna ordinetur. Datum Romae, apud Sanctum Petrum, die ix mensis Maii, anno M C M L X X X I , Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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CONSTITUTIONES
I
APOSTOLICAE
VIRIDARIENSIS
Quibusdam demptis e Corumbensi dioecesi in Brasilia locis ex integro nova conditur ibidem dioecesis Viridariensis posthac nuncupanda.
IOANNES
PAULUS
EPISCOPUS
Spiritalibus necessitatibus usque augescentibus creditae sibi communitatis ecclesialis quo certius in posterum pleniusque prospiceretur, Venerabilis Frater Onuphrius Candidus Rosa Episcopus videlicet dioecesis Corumbensis in Brasilia, postquam rite quidem Conferentiam percontatus Episcopalem est eiusdem illius nationis, huic suasit Apostolicae Sedi ut deminutis ipsis dicionis suae finibus nova inde constitueretur iuris sui dioecesis. Quod praeterea providum omnino consilium cum ipsi Nos vidissemus usquequaque probari tum Venerabili Fratri Carmelo Rocco Archiepiscopo titulo Iustinianopolitano in Galatia et Apostolico in Brasilia Nuntio tum Venerabilibus Fratribus Nostris S.R.E. Cardinalibus negotiis Sacrae Congregationis pro Episcopis praesidentibus, decrevimus multis sane de iustisque causis obsequi fas esse propositae ita sententiae ac dioecesis novae effectioni. Quocirca Apostolicae potestatis Nostrae usi plenitudine harum Litterarum vi statuimus fierique ea iubemus quae infra nominatim describantur. A Corumbensi dioecesi integram segregandam censemus plagam ad quam secundum leges civiles ibidem vigentes municipia nunc ipsum pertinent vulgari sermone vocata : Jardim, Anastacio, Aquidauna, Bela Vista, Bonito, Caracol, Guia Loper da Laguna, Miranda, Nioaque et Porto Murtinho; quibus ex sic locis seiunctis dioecesim condimus posthac scilicet Viridariensem appellandam, eiusdem profecto limitibus circumscriptam quibus memorata modo municipia simul sumpta definiuntur. Novensilis autem huius dioecesis episcopalem sedem in urbe reponimus vulgo dicta Jardim)) ubi templum Deo ad honorem Beatae Mariae Virginis Fatimensis consecratum attollimus ad gradum dignitatemque ecclesiae cathedralis, cui ipsi simulque Viridariensi Episcopo universa attribuimus insignia ac
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privilegia honores et iura quibus aequaliter perfruuntur ceterae episcopales ecclesiae necnon earum Pastores ad iuris communis praecepta; officia vero et onera eodem tempore ei imponimus quibus ceteri pariter obstringuntur Episcopi simili munere fungentes. Illum insuper Episcopum novae dioecesis, quae iam nunc suffraganea creatur archidioecesis Campi Grandis, item metropolitis subicimus iuri Archiepiscopi pro tempore ipsi Campi Grandis. Ad haec insuper concedimus maiori honestati utilitatique communitatis Viridariensis consulere cupientes ut in ea cathedrale Capitulum instituatur ex consuetudine ea in regione obtinente ex regulis suo tempore aliud per decretum quae prodierint; quamdiu vero deerit canonicorum Capitulum dioecesi, pro illis congregetur dioecesanorum coetus Consultorum. Praecipimus dein ut novae dioecesis episcopalem mensam efficiant Curiae emolumenta necnon christifidelium stipes tum etiam aequa portio ei obveniens divisis Corumbensis dioecesis bonis, sicut fieri oportebit secundum canonem 1500 C.I.C. Ad tironum candidatorum ad sacerdotium quod attinet educationem et institutionem, volumus tam observari canones sacros iuris communis quam normas Decreti Concilii Vaticani Secundi Optatam totius et peculiares leges a Sacra Congregatione pro Institutione Catholica latas. Lectiores autem seminarii alumni Romam praemittantur philosophicis et theologicis perficiendi disciplinis necnon ipsi etiam sacerdotes studiorum complendorum gratia apud Pontificium Collegium Pium Brasiliense degentes. Cum primum Viridariensis ad effectum deducta erit dioecesis constitutio, eo ipso facto sacerdotes Ecclesiae illi habeantur adscripti in cuius finibus aut beneficium retinent aut officium ecclesiasticum ; reliqui vero clerici sacrorumque alumni sunto Ecclesiae eidem incardinati vel iam aliquando incardinentur in cuius finibus legitimum habent domicilium. Iubemus proinde ut singulorum actorum documenta, quae simul ad novam communitatem ecclesialem eiusve clerum aut fideles simul ad bona temporalia pertinent, ex Curia Corumbensi diligenter ad Viridariensem curiam deferantur ubi in tabulario deinde conficiendo adserventur. Quae tandem singillatim hic praestituimus, Venerabilis Frater Carmelus Rocco plene exsequitor, Archiepiscopus id est titulo Iustinianopolitanus in Galatia et in Brasilia Apostolicus Nuntius, quem ideo ad id deputamus consentaneisque instruimus facultatibus una cum potestate talis muneris concredendi alii in ecclesiastica dignitate viro constituto, dummodo alteruter, cum exarata fuerint actorum documenta, eorum curent certa veraque exempla slito modo subscripta et sigillo munita ad Sacram Congregationem pro Epi-
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scopis transvehenda. Has denique Litteras Apostolicas sub plumbo expeditas tam nunc quam postea ratas plane esse volumus, contrariis rebus quibusvis baudquam obstantibus. Datum Romae, apud Sanctum Petrum, die tricesimo mensis Ianuarii anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.
. ffi SEBASTIANUS Card. BAGGIO

8. Congr. pro Episc. Praefectus

Loco 8 Plumbi In Secret. Status tab., n. 6132S.
II
GUARULIENSIS
Quadam plaga a dioecesi Crucismogiensi detracta nova conditur dioecesis nomine Guaruliensis.
IOANNES
PAULUS
EPISCOPUS
Plane intellegitur maximum studii conferendum esse ad ea confirmanda consilia inceptaque fovenda, in quae profecto ascribuntur congruae dioecesium divisiones novarumque constitutiones, quibus et pastoralis Episcoporum cura aptius in particularibus Ecclesiis exerceatur et populi Dei saluti quam perfectissime fieri potest ministretur (Chr. Dom., 22). Hac de causa Episcopus Crucismogiensis, consulta Conferentia Episcopali Brasiliensi, nuper non dubitavit Apostolicae huic Sedi proponere ut, quadam detracta portione Ecclesiae suae, nova illic conderetur dioecesis. Nunc igitur Nos, cum constet eidem optato assentiri Venerabilem Fratrem Carmelum Rocco, Archiepiscopum titulo Iusti nianopolitanum in Galatia et in Brasilia Apostolicum Nuntium, idemque consilium probari Venerabilibus Fratribus Nostris S.R.E. Cardinalibus negotiis Sacrae Congregationis pro Episcopis praepositis, necnon in votis eorum esse quorum interest vel interesse censetur, de plenitudine potestatis Nostrae Apostolicae per has Litteras ea statuimus atque iu-
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bemus quae sequuntur. A dioecesi Orucismogiensi omnia distrahimus loca, quibus constat municipium vulgo (( Guarulhos , ex iisque novam dioecesim Guaruliensem appellandam condimus iisdemque finibus circumscribimus talis municipii propriis, collocantes in urbe vulgo Guarulhos novae dioecesis episcopalem sedem, dum templum in honorem Conceptionis Immaculatae Beatae Mariae Virginis Deo dicatum ibi exstans Nos pro cathedrali templo, donec novum exstruatur, designamus, ita ut ad tempus iisdem fruatur privilegiis ac insignibus ceterorum eiusdem ordinis templorum. Item Episcopo pro tempore particularis Ecclesiae nunc constitutae tum iura honoresque tribuimus tum onera officiaque imponimus, quibus ceteri augentur et ligantur Episcopi eodem munere fungentes. Istum autem Episcopum, cuius quidem dioecesis suffraganea erit archidioecesi Sancti Pauli in Brasilia, huius ipsius Archiepiscopi metropolitico iuri subicimus. Instituendum etiam decernimus cathedrale Capitulum ad morem illic vigentem et ad normas quae suo tempore per aliud decretum edentur; at simul praescribimus ut interea pro Capituli Canonicis ibi Consultores dioecesani adsint secundum ius electi. Mandamus ut novae dioecesis mensa episcopalis constet emolumentis Curiae et stipibus fidelium iustaque portione sibi obventura e bonorum dioecesis Crucismogiensis divisione iuxta can. 1500 C.I.C. accuranda. In iis, quae ad aedificandum Seminarium dioecesanum aut ad sacerdotalem tironum educationem et institutionem attinent, tum sacri canones serventur iuris communis tum normae Decreti Concilii Vaticani II Optatam totius tum etiam quae sunt a Sacra Congregatione pro Institutione Catholica suo tempore editae. Iubemus praeterea ut selecti sacrorum alumni disciplinis philosophicis et theologicis instruendi ad Pontificium Collegium Pium Brasilianum mittantur in Urbe situm. Constitutione Guaruliensis dioecesis ita effecta, hoc de clero statuimus, ut idcirco sacerdotes adscripti eidem Ecclesiae censeantur, cuius intra fines ecclesiasticum habent officium vel beneficium ; ceteri vero clerici necnon Seminarii alumni ei addicantur Ecclesiae, in cuius circumscriptione legitimum habent domicilium. De regimine Ecclesiae hodie conditae, de administratione, de eligendo Vicario Capitulari sede vacante, deque aliis id genus, ea serventur quae sunt in iure canonico statuta. Mandamus denique ut actorum documenta, quae aut ad novam dioecesim eiusve clerum aut ad fideles aut etiam ad bona temporalia pertinent, a Curia Crucismogiensi ad Curiam Guaruliensem transmittantur, ut in tabulario ibi condendo religiose serventur. Quae hisce Litteris Nos decrevimus, ea exsequatur Venerabilis Frater Carmelus Boceo,
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quem diximus, a Nobis deputatus debitisque instructus facultatibus una cum libertate talis officii subdelegandi alii viro in ecclesiastica dignitate constituto, salvo utcumque officio curandi ut, exaratis actorum documentis, certa veraque singulorum exempla ad Sacram Congregationem pro Episcopis celeriter mittantur. Has porro Apostolicas Litteras nunc et in posterum ratas esse volumus, contrariis quibuslibet haud obstantibus. Datum Romae, apud S. Petrum, die tricesimo mensis Ianuarii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.

Iosephus Del Ton, Proton. Apost. Liborius Scaccia, Proton. Apost.

Loco Plumbi In Secret. Status tab., n. 6132.',.
I Sinitur Episcopus Ipialensis Imaginem B.M.V, a Visitatione coronare, quae est in urbe Ancuya, in Columbia.
IOANNES PAULUS PP. II Ad perpetuam rei memoriam. Tanta est Nostra erga beatissimam Virginem Mariam pietas et religio (est enim eadem Christi, Filii Dei adorandi mater; et patrona christianorum sollicita; et exemplar omnium virtutum in quod intueamur), ut non solum Ipsi hanc sanctissimam matrem devota mente veneremur, verum etiam ea omnia libentissime fieri sinamus, quae eius honori ac laudi cedere provideamus : quicquid enim matrem honort, id in Filii gloriam redundat. Qua re, cum Venerabilis Frater Alonsus Arteaga Yepes, Episcopus Ipialensis, ab hac Apostolica Sede suo suorumque cleri ac populi nomine petierit, ut Beatae Virginis Mariae imaginem, quam populus Nuestra Seora de la Visitacin cognominat in dioecesi Ipialensi, nomine atque auctoritate Nostra pretioso diademate redimir posset, Nos, considerato
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posse per hoc non solum templi nomen augeri, sed etiam, praesertim, cultum tantae matris intendi, pietatem filiorum accrescere, quam tot saecula in pectoribus aluerunt, aequo sane animo postulatis concedimus. Placet ergo Venerabilem Fratrem Episcopum Ipialensem, quo die velit, imaginem Beatae Mariae Virginis Dominae Nostrae a Visitatione, in urbe Ancuya veneratam, inter Missae sollemnia stato ritu ac caerimonia pretioso diademate redimir, nomine scilicet atque auctoritate Nostra, contrariis nihil obstantibus. Quod faustum, felix fortunatumque sit sive Pastori, sive sacro eius gregi. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die x x i x mensis Ianuarii, anno MDCCCCLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. OASAROLI, a publicis Ecclesiae negotiis
II Cathedrale templum dioecesis Vestanae Beatissimae Virgini Mariae caelo receptae sacrum tollitur ad Basilicae Minoris gradum honoremque.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quae sacra aedes praeclaro sub titulo Beatissimae Virginis Mariae caelo receptae exstat sublimis atque eminet media ipsa in urbe Vestana, longo iam saeculorum decursu non solum praesidia certa fidelibus porrexit ac refugia a fidei saepius hostibus verum praesentia etiam usque ad tempora tam solacium praebet marialis pietatis, quae continenter ibidem studioseque exercetur, quam sese ipsa praestat veluti totius illic vitae actionisque catholicae fontem et caput. Cum autem redintegratum nuperrime aedificium novo quodam renideret splendore simulacrumque ideo Virginis Merinensis a Puritate nuncupatae vel magis intus refulgeret, Venerabilis Frater Valentinus Vailati, Archiepiscopus Sipontinus ipseque Administrator perpetuus Vestanus, suas libenter fecit Capituli cathedralis omnisque communitatis Vestanae preces petivitque ab hac Apostolica Sede ut eadem historia et arte insignis aedes rite proveheretur ad Basilicae Minoris dignitatem. Nos itaque vicissim, plane confisi futurum esse ut auctus cathedralis illius templi honor simul permoveat Christifideles Vestanos acriorem ad sensum usumque constantiorem propriae fidei simul pro-
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moveat florentem iam cultum erga Sanctissimam Dei Genetricem, obsecundamus exhibitae rogationi atque e Sacrae Congregationis pro Sacramentis et Cultu Divino sententia deque apostolicae potestatis Nostrae plenitudine constituimus harum litterarum virtute ut aedes sacra quam memoravimus Deo sacratam in honorem Beatae Mariae Virginis caelo receptae in dioecesi urbeque Vestana ad titulum ac dignitatem Basilicae Minoris tollatur, adiectis una iuribus et privilegiis universis quae templis hoc nomine decoratis iure conveniunt. Praecipimus insuper ut ea accurate serventur quae secundum Decretum De titulo Basilicae Minoris quod die vi mensis Iunii anno MCMLXVIII prodiit sunt omnino servanda. Contrariis quibusvis haudquaquam obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die xn mensis Februarii anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco SB Sigilli In Secret. Status tab., n. 58996.
III Sanctus Ambrosius episcopus et Ecclesiae doctor confirmatur caelestis Patronus singularis apud terrenum Gallorum exercitum manipuli gotiis administrationis ipsius procurandis. ne-
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quandoquidem usu iam diu intra Gallicum exercitum venerat ut singulae fere manus gravioribus sane cum muneribus singulos ab Ecclesiae Matre sortirentur caelites patronos quorum exemplis nimirum instituerentur precibusque coram Deo fusis valide sustineantur, idcirco recens conflato eiusdem exercitus ordine peculiari rebus administrandis placuit spiritalibus ibidem moderatoribus ut huic pariter magni ponderis cohorti suus sine mora destinaretur rite Patronus. Peropportuno itaque consilio Venerabilis Frater Gabriel Vanel, Episcopus titulo Rotensis necnon Vicarius Castrensis in Gallia, vota colligens simul sua simul sodalium ipsorum novi illius partitionis legitime approbavit Sanctum Ambrosium episcopum Mediolanensem ac Doctorem Ecclesiae veluti specialem eorum Patronum, quippe qui perdiligenti episcopalis officii curatione suo tempore eminuisset eximiaque gerendarum ubique causarum facultate praestitisset. Proinde
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vero secundum liturgicas normas ab hac petivit Apostolica Sede ut idem edictum ac decretum lege sancire tur. Nos vicissim certo iam quasi providentes quot sint ex hac nominatione fluxura emolumenta spiritalia in omnes quorum intersit, de sententia Sacrae Congregationis pro Sacramentis et Cultu Divino harum Litterarum vi perpetuumque in modum Sanctum Ambrosium episcopum et Ecclesiae doctorem confirmamus ac renuntiamus caelestem Patronum singularis apud terrenum Gallorum exercitum manipuli negotiis administrationis ipsius procurandis, adiectis una universis honoribus congruisque liturgicis privilegiis. Contraris quibusvis haud obstantibus. Quae dum statuimus, volumus hasce ipsas Litteras religiose servari suosque effectus tam nunc quam in posterum habere tempus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die xvin mensis Februarii anno Domini MCMLXXXI Pontificatus Nostri tertio.
AUGUSTINUS
Loco 8 Sigilli In Secret. Status tal)., n. 58078.
Card.
CASAROLI,
HOMILIA
In Italico pago vulgo Sotto il Monte cognominato habita, I ineunte saeculo a nativitate Ioannis XXIII Summi Pontificis.*
Carissimi Fratelli e Figli! 1. Abbiamo contemplato, o Dio, / le meraviglie del Tuo amore!. Queste parole della Liturgia ben si addicono a questa (( Domenica in Albis )), in cui, commemorando il Centenario della nascita di Papa Giovanni XXIII nel suo stesso paese natale, contempliamo il meraviglioso dono che il Signore ci ha fatto con la sua vita e il suo insegnamento. con l'animo colmo di letizia e di commozione che mi trovo oggi, qui, a Sotto il Monte, per questa solenne e tanto significativa cerimonia, celebrata con voi, a cui porgo il mio affettuoso saluto. Mi ha spinto qui il desiderio vivissimo di tributare al venerato mio Predecessore un onore ed una riconoscenza che Gli sono dovuti non solo dalla Chiesa, ma da tutti gli uomini, che hanno goduto della sua bont e della sua saggezza.
* Die 26 m. Aprilis a. 1981.
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Gran parte di voi, abitanti di Sotto il Monte e di Bergamo, ha conosciuto Papa Giovanni, l'ha visto, l'ha incontrato; ha parlato con Lui, ha sentito la sua voce calda, amorevole e suadente, sensibile ad ogni gioia e ad ogni umana sofferenza. Ed anch'io lo ricordo con viva commozione alla prima assise del Concilio Vaticano II e soprattutto all'incontro finale di essa, quando ci diede il saluto, che voleva essere un arrivederci, ed invece era l'ultimo addio. E in modo particolare mi piace ricordare l'affetto che Papa Giovanni sempre sent verso la mia Patria, la Polonia. Egli, il 17 settembre 1912, in occasione del Congresso Eucaristico di Vienna, visit Cracovia e celebr nella Cattedrale, all'altare della Croce miracolosa del Wavel, com'Egli amava ricordare con estrema esattezza di particolari; inoltre visit molte volte il Santuario mariano di Jasna Gra, scoprendo nei profondi sentimenti religiosi del mio popolo qualcosa di affine, che lo inteneriva e lo confortava. Era giusto, pertanto, era doveroso, che in una circostanza cos singolare e solenne, il suo Successore sulla Cattedra di Pietro, venisse nel paese natale per meditare sul suo messaggio e respirare la sua spiritualit. 2. Come a voi ben noto, il venerd 25 novembre 1881 nella famiglia Roncalli nasceva Angelo Giuseppe, quarto di tredici figli, e quella stessa sera la campana della Chiesa Parrocchiale squillava, per annunziarne l'avvenuto Battesimo. E cos noi oggi commemoriamo non soltanto la nascita alla luce del piccolo (( Angelino , ma anche la nascita spirituale alla vita della grazia e della fede di colui che sarebbe diventato, come disse Paolo VI, il Papa della bont, della mansuetudine, della pastoralit della Chiesa ; il Papa che seppe amare tutti e che da tutti fu amato per le sue caratteristiche di paternit, di serenit, di sensibilit umana e sacerdotale. Infatti, il motivo del suo cos straordinario successo nella stima e nell'affetto del mondo intero, allora e oggi, stata la sua bont : l'umanit ha un estremo bisogno di bont, e per questo ha amato Papa Giovanni e tuttora lo venera e lo invoca. Sembra di vederlo per queste strade, per questi colli, tra queste case, in questo suo paesaggio, cos ardentemente diletto e ricordato con tenerezza fino agli ultimi giorni della vita, il suo caro nido di Sotto il Monte, in cui tutti gli anni, quando gli fu possibile, da sacerdote,
1
1
Insegnamenti di Paolo VI, vol. I, p. 534.
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da Vescovo, da Cardinale, venne a rifugiarsi, per ritemprare il suo spirito in gratia et fide , come lo avevano educato i genitori e il padrino, il prozio Zaverio. 3. Se ci domandiamo dove e come Papa Giovanni acquist tali doti di bont e di paternit, unite ad una fede cristiana sempre integra e pura, facile rispondere : dalla sua famiglia. Egli stesso, per tutta la sua lunga vita e in un numero grandissimo di scritti, privati e ufficiali, ricorda, con commozione e riconoscenza, il suo patriarcale focolare domestico, gli anni della sua fanciullezza e della sua adolescenza trascorsi in un ambiente limpido e sereno, in cui lo stile era la grazia di Dio vissuta con semplicit e coerenza, la regola di vita era il catechismo e l'istruzione parrocchiale, il conforto era la preghiera, specialmente la Messa festiva e il Eosario vespertino, l'impegno quotidiano era la carit : (( Eravamo poveri scriveva Papa Giovanni ma contenti della nostra condizione, fiduciosi nell'aiuto della Provvidenza. Quando un mendicante si affacciava alla porta della cucina, dove una ventina di ragazzi attendeva la scodella di minestra, un posto in pi c'era sempre. Mia madre s'affrettava a far sedere l'ospite accanto a noi.
2
La catechesi familiare e parrocchiale fu il suo nutrimento spirituale ; la fedelt alle pratiche di piet e ai riti della Chiesa fu il suo impegno costante, perch ebbe nei genitori l'esempio, lo stimolo e la sua prima scuola di teologia. Con dolce affabilit ricordava in un discorso : La cara immagine della Madonna, sotto il titolo di "Ausiliatrice", fu per molti anni familiare ai nostri occhi di fanciullo e di adolescente nella casa dei nostri genitori. E nel discorso tenuto per l'ottantesimo suo genetliaco disse : da questi ricordi che prese inizio e nutrimento di venerazione quanto si riferiva alla vita religiosa, al santuario delle nostre famiglie, modeste, laboriose, timorate di Dio e serene. Nella notte di Natale del 1959, Egli con viva nostalgia riandava ai tempi lontani e con semplicit e saggezza tracciava le linee della Dottrina Cristiana circa la famiglia : (( Come erano ben vissute le grandi realt della famiglia cristiana ! Fidanzamento nel riflesso della luce di Dio, matrimonio sacro ed inviolabile nel rispetto delle quattro note caratteristiche : fedelt, castit, mutuo amore e santo timore del Signore ;
3 4
2
Giornale dell'anima, IV ed. Appendice. Discorsi, Messaggi, Colloqui del Santo Padre Idem, vol. IV, p. 23.
Giovanni
XXIII,
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307.
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spirito di prudenza, di sacrificio nell'educazione attenta dei figli; e sempre in ogni circostanza, amore del prossimo, perdono, spirito di sopportazione, fiducia, rispetto verso gli altri. cos che si edifica una casa che non crolla .
s
4. La sua fede originata dalla famiglia, illuminata e confermata dallo studio serio e metodico compiuto in Seminario nel solco della Sacra Scrittura, del Magistero della Chiesa, della Patristica e della Teologia qualificata e approvata, accompagnata poi lungo il corso degli anni dalla lettura e dalla meditazione dei grandi maestri dell'ascetica e della mistica, rimase in tal modo sempre integra e profonda, senza patire gli sbandamenti del modernismo, senza deviare mai dalla retta strada della Verit. Nel 1910 annotava nel Giornale dell'anima: ((Ringrazio in ginocchio il Signore che mi abbia mantenuto illeso in mezzo a tanto ribollire ed agitarsi di lingua e di cervello ... Devo ricordare sempre che la Chiesa contiene in s la giovinezza eterna della verit e di Cristo che di tutti i tempi... Il primo tesoro della mia anima la fede, la santa fede schietta e ingenua dei miei genitori e dei miei buoni vecchi . Da tale fede genuina e trasparente, istillatagli dalla famiglia, sgorg pure il suo totale e fiducioso abbandono alla Provvidenza espresso nel motto ispiratore della sua vita : Oboedientia et Pax ; nacque la visione soprannaturale ed escatologica dell'esistenza e di tutta la storia, per cui Egli cammina alla luce dei (( novissimi e della (( teologia dell'aldil. Questa fede, intimamente gustata come Verit assoluta e come significato dell'umana esistenza, si espresse con soavit e confidenza nelle pratiche di piet, che alimentano la vita cristiana : le tante e belle devozioni che lungo i secoli sono fiorite sul fertile ceppo del dogma : l'unione con Cristo Eucaristico e Crocifisso, con il Sacro Cuore; la devozione a Maria Santissima, agli Angeli, ai Santi; il costante ricordo delle Anime del Purgatorio; e naturalmente le visite al Santissimo Sacramento, la Confessione regolare, la recita del Rosario, i ritiri e gli Esercizi spirituali, la meditazione, i pellegrinaggi. una fede giustamente e rettamente tradizionale, che per non statica, congelata, indebitamente conservatrice nel mutare esigente e travolgente dei tempi e delle situazioni ; anzi, meravigliosamente giovanile, intrepida, aperta, lungimirante, tanto da ideare ed iniziare il Concilio Vaticano II e da sentire, con acuta intelligenza, tutte le proble5
Idem. vol. II, p. 96.
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matiche che accompagnano l'epoca moderna, come ben dimostrano le Encicliche Mater et Magistra e Pacem in terris. 5. Papa Giovanni fu veramente un uomo mandato da Dio ! Immensamente ricca e preziosa l'eredit che Egli ci ha lasciato. Ma in questa sua terra natale, dove dalla famiglia ebbe i primi germi della fede che poi si svilupp in un modo cos sorprendente e fecondo, io desidero ricordare e accogliere in particolare quanto Egli ci dice riguardo alla famiglia. Egli gi aveva messo in guardia circa i pericoli incombenti su di essa : Questo santuario diceva col pianto nel cuore minacciato da tante insidie. Una propaganda talora incontrollata si serve dei poderosi mezzi della stampa, dello spettacolo e del divertimento per diffondere, specialmente nella giovent, i germi nefasti della corruttela. necessario che la famiglia si difenda... approfittando anche, quando necessario, della tutela della legge civile. Perci, il suo insegnamento rimane valido e perenne, perch la voce della Verit ed ci che nell'intimo auspica ed attende l'animo di ogni persona. Mi piace sintetizzare quell'insegnamento nei seguenti cinque punti fermi.
6
Anzitutto la sacralit della famiglia, e quindi anche dell'amore e della sessualit : La famiglia dono di Dio diceva essa implica una vocazione che viene dall'alto, alla quale non ci si improvvisa. Nella famiglia si ha la pi mirabile e stretta cooperazione dell'uomo con Dio : le due persone umane, create a immagine e somiglianza divina, sono chiamate non soltanto al grande compito di continuare e prolungare l'opera creatrice, col dare la vita fisica a nuovi esseri, cui lo Spirito vivificatore infonde il possente principio della vita immortale, ma anche all'officio pi nobile e che perfeziona il primo, della educazione civile e cristiana della prole. A motivo di questa essenziale caratteristica, Ges volle che il matrimonio fosse un Sacramento.
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La moralit della famiglia. Non lasciamoci ingannare, accecare, illudere ammoniva con cristiana e paterna saggezza la Croce sempre l'unica speranza di salvezza ; la Legge di Dio sempre l, con i suoi dieci comandamenti, a ricordare al mondo che solo in essa la salvaguardia delle coscienze e delle famiglie, che solo nella sua osservanza
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Discorsivol. I, p. 172. Discorsivol. III, p. 67. Idem, vol. II, p. 519.
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sta il segreto della pace e della tranquillit di coscienza. Chi se ne dimentica, anche se sembra rifuggire da ogni impegno di seriet, si costruisce presto o tardi la propria tristezza e miseria )). E in altra occasione aggiungeva : Il culto della purezza l'onore e il tesoro pi prezioso della famiglia cristiana.
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La responsabilit della famiglia. Papa Giovanni ha fiducia nell'opera educativa dei genitori, sostenuta dalla grazia divina. Rivolgendosi alle mamme diceva : La voce della madre quando incoraggia, invita, scongiura, rimane scolpita a fondo nel cuore dei suoi, e non si dimentica pi. Oh, soltanto Dio conosce il bene suscitato da questa voce, e l'utilit che essa procura alla Chiesa e all'umana societ. E ai padri soggiungeva : Nelle famiglie dove il padre prega ed ha una fede lieta e consapevole, frequenta le istruzioni catechistiche e vi porta i suoi figli, non ci saranno bufere e desolazioni di una giovent ribelle e disamorata. La nostra parola vuol essere sempre di speranza ; ma siamo certi che, in talune espressioni sconfortanti di vita giovanile, la pi grande responsabilit va cercata anzitutto in quei genitori, specialmente nei padri di famiglia, che rifuggono dai precisi e gravi doveri del loro stato .
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La finalit della famiglia. Su questo punto, Papa Giovanni era chiaro e lineare : lo scopo per cui si nasce la santit e la salvezza, e la famiglia voluta da Dio per questo scopo. Vent'anni fa, nella letteratestamento, scritta in occasione dei suoi ottant'anni, ricordando ad uno ad uno i suoi diletti familiari, diceva : questo ci che pi vale : assicurarsi l'eterna vita, confidando nella bont del Signore che tutto vede e a tutto provvede (3 dicembre 1961). E commentando i singoli misteri del Rosario, affermava di pregare al terzo mistero gaudioso per i bambini di tutte le stirpi umane venuti alla luce nelle ultime ventiquattr'ore.
13
L'esemplarit della famiglia cristiana. Papa Giovanni esortava caldamente genitori e figli cristiani ad essere esempio di fede e di virt nel mondo moderno, sul modello della Sacra Famiglia : Il segreto della vera pace diceva del mutuo e duraturo accordo, della docilit dei
9
10
11
12
13
Idem, Idem, Idem, Idem, Idem,
vol. vol. vol. vol. vol.
II, p. 281-282. IV, p. 897. II, p. 67. IV, p. 272. IV, p. 241.
31 - A. A. S.
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figli, del fiorire di un gentile costume, sta nella imitazione continua e generosa della dolcezza, della modestia, della Famiglia di Nazareth . Papa Giovanni sicuro che da queste famiglie esemplari possono sgorgare numerose e scelte vocazioni sacerdotali e religiose, nonostante le difficolt dei tempi. Questa in sintesi la dottrina del grande ed amabile Pontefice circa la famiglia, dottrina che suona aperta condanna delle teorie e delle prassi, che sono contro l'istituto familiare. La figura sorridente e buona di Papa Giovanni, cos vicina al cuore di tutti gli italiani, concorra a far riemergere ancora una volta nell'animo quel patrimonio di bont e di solidariet, caratteristico di un Popolo che vuole la vita e non la morte dell'uomo, la promozione e non la distruzione della famiglia. 6. Carissimi Fratelli e Figli ! Il ritrovarci qui, oggi, a Sotto il Monte, con Papa Giovanni per commemorare il Centenario della sua nascita, indubbiamente una grande gioia per tutti ed una soave consolazione; ma deve essere anche un incentivo per tenere sempre presente il suo esempio e per ascoltare la sua parola : Ogni credente Egli scriveva nella Pacem in terris deve essere una scintilla di luce, un centro di amore, un fermento vivificatore nella massa. Questo l'impegno che vi lascio, a voi abitanti di Sotto il Monte e di tutta la terra bergamasca, da Lui tanto amata, seguendo le indicazioni del Piano Pastorale, ottimamente indetto dal vostro Vescovo. Lo lascio a tutti i fedeli della Chiesa, sacerdoti e laici, e lo estendo a tutti gli uomini di buona volont, che sono stati attratti e commossi dalla paterna figura di Papa Giovanni. Sia prezioso patrimonio di tutti anche la tenera devozione a Maria Santissima, che sempre contrassegn la sua vita. A null'altro essa tende che a rendere pi robusta, pronta e operante la nostra fede, sono sue parole. (( Maria aiuter tutti noi, che siamo pellegrini quaggi : con il suo sostegno supremo supereremo le immancabili tristezze ed avversit e ci abitueremo a guardare il Cielo, con serenit e letizia . Papa Giovanni ci accompagni con il suo esempio e la sua preghiera per le strade faticose della nostra vita. Egli un buon amico : ascoltiamolo ! La sua eredit davvero in benedizione !
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 8 Maii 1981. Cathedrali Ecclesiae Campi Moranensis R.D. Virgilium de Pauli, e clero Sancti Caroli in Brasilia, hactenus Vicarium Generalem eiusdem dioecesis. Cathedrali Ecclesiae Trilacunensi R.P. Isidorum Kosinski, sodalem Congregationis Missionis. die 25 Maii. Cathedrali Ecclesiae Duxiensi, noviter erectae, Exc.mum P.D. Maurum Morelli, hactenus Episcopum titularem Vatarbensem et Auxiliarem Em.mi ac Rev.mi P.D. Pauli Evaristi S.R.E. Cardinalis Arns, Archiepiscopi Sancti Pauli in Brasilia. Titulari Episcopali Ecclesiae Iuncensi in Byzacena, R.P. Linum Vomboemmel, sodalem Ordinis Fratrum Minorum, quem deputavit Auxiliarem Exc.mi P.D. Iacobi C. Ryan, O.F.M., Episcopi Santaremensis. die 27 Maii. Cathedrali Ecclesiae Pistoriensi Exc. P.D. Simeonem Scatizzi, hactenus Episcopum Fesulanum. Cathedrali Ecclesiae Fesulanae Exc. P.D. Lucianum Giovannetti, hactenus Episcopum titularem Zabensem in Numidia. die 30 Maii. Cathedrali Ecclesiae Victoriensi de Conquista, Exc.mum P.D. Celsum Iosephum Pinto da Silva, hactenus Episcopum titularem Urusitanum et Auxiliarem Em.mi ac Rev.mi P.D. Eugenii S.R.E. Cardinalis de Araujo Sales, Archiepiscopi Sancti Sebastiani Fluminis Ianuarii.
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PROVISIO ECCLESIARUM Decretis Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, Ioannes Paulus P P . II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 21. Ianuarii 1981. Cathedrali Ecclesiae, noviter erectae in Ceylonia, Mannarensi R.D. Thomam Savundaranayagam, e clero Iaffnensis dioecesis. die 12 Februarii. Cathedrali Ecclesiae Collis Mariae seu Mariannhillensi R.D. Paulum Mngoma, e clero dioecesano, parochum ecclesiae Martyribus Ugandensibus in oppido vulgo Umlazi dicatae. Cathedrali Ecclesiae Zombansi R.D. Alanum Chamgwera, sacerdotem Blantyrensis archidioeceseos, eiusdemque aerarii custodem. die 7 Martii. Titulari episcopali Ecclesiae Tunetensi praefecit R.D. Franciscum De Nittis, presbyterum archidioecesis Fodiana, Praelatum honorarium Sanctitatis Suae, quem archiepiscopali dignitate ornavit atque Apostolicum Pro-Nuntium in Papua Nova Guineana Ditione necnon Delegatum in Insulis Salomoniis nominavit Apostolicum. die 26 Martii. Cathedrali Ecclesiae Abenguruensi R.D. Brunonem Kouam, Vicarium Generalem Buakensis dioecesis. Cathedrali Ecclesiae Uviransi R. D. Leonardum Dhejju, e clero Buniansis dioeceseos. die 26 Maii. Metropolitanae Ecclesiae Coamceuvensi in Sinis Exc.mum P.D. Dominicum Tang Yee-Ming, Societatis Iesu, hactenus Episcopum titulo Elatensem, eiusdemque archidioeceseos Apostolicum Administratorem.
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NOMINATIONES Peculiaribus datis decretis, Sacra Congregatio pro Gentium Evangelizatione seu de Propaganda Fide ad suum beneplacitum renuntiavit : die 2^. Ianuarii 1981. Em.mum P.D. Mauricium S.R.E. Cardinalem Otunga, Archiepiscopum Nairobiensem, Vicarium Castrensem in Keniana Ditione. die 12 Februarii. R. P. Ioannem Bonzanino, Instituti Missionum a Consolata sodalem, Administratorem Apostolicum noviter erectae in Aethiopia Mekiensis Apostolicae Praefecturae. die 20 Februarii. R. P. Aloisium Ncamiso Ndlovu, Ordinis Servorum Mariae sodalem, parochum in oppido vulgo Lobamba nuncupato, Administratorem Apostolicum sede vacante et ad nutum Sanctae Sedis dioecesis Manziniensis in Suazilandia. die 7 Martii. Exc.mum P. D. Franciscum Colasuonno, Archiepiscopum titulo Truentinum, Apostolicum Pro-Nuntium in Zimbavensi Ditione. die 7 Aprilis. Exc.mum P.D. Laurentium Monsengwo Pasinya, Episcopum titulo Aquaenovensem in Proconsulari, Auxiliarem Exc.mi P. D. Augustini Fataki, Archiepiscopi Kisanganiensis. die 9 Maii. Exc.mum P.D. Augustinum Cacciavillan, Archiepiscopum titulo Amiterninum, Pro-Nuntium Apostolicum in India. die 22 Maii. R. P. Placidum Ri, sodalem Congregationis Ottiliensis Ordinis Sancti Benedicti, Administratorem Apostolicum ad nutum Sanctae Sedis Dioecesis Hameungensis necnon Abbatiae Nullius Tokvonensis. die S Iunii. Exc.mum P.D. Iosephum IThac, Archiepiscopum titulo Tharrensem, Pro-Nuntium Apostolicum in Zairensi Ditione.
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VERONEN. Beatificationis et Canonizationis Servi Dei Iosephi Nascimbeni, Sacerdotis Parochi Fundatoris Instituti Parvarum Sororum a S. Familia (1851-1922).
SUPER DUBIO
An eius Causa introducenda sit Sacra Familia Nazarethana, quae praefulgidum sponsis christianis praebet speculum in quo sese respiciant, exemplar exstitit iuxta quod coniuges Antonius Nascimbeni et Amadea Sartori propriam instituerunt vitae rationem Aliumque Iosephum, in loco vulgo Torri dei Benaco, Dioecesis Veronensis, die 22 Martii anno 1851 natum, in fide, caritate et christianis moribus educare curaverunt. Itaque Iosephus Nascimbeni, statim post nativitatem, ob mortis periculum, a medico baptizatus, anno 1862 eucharistica communione primo nutritus, Veronam se contulit adolescens ut in publico gymnasio et in ecclesiasticis collegiis studio incumberet. Ibi ergo sacro chrismate inunctus est anno 1865, ac, dum classicas in episcopali seminario addisceret disciplinas (aa. 1867-1870), clericali veste induebatur die 8 Decembris a. 1869, cursuque theologico absoluto (aa. 1870-1874), re bene perpensa ac levi perplexitate quae ei obvenerat feliciter superata, sacerdotio tandem auctus est die 9 Augusti anni 1874. Ex quo autem pastorale ministerium exercere incepit, primo quidem qua novensilis sacerdos in oppido vulgo San Pietro di Lavagno, postea qua vicarius cooperator in Castelletto sui Garda seu apud Brenzone, ac denique qua parochus Sancti Caroli de Castelletto (a. 1885), mirabili in omnibus ferebatur indesinenter animarum zelo. Tertio Ordini Franciscali adscriptus, varias fidelium associationes diligenter instauravit ac curavit, necnon et scriptis consolidavit. Edidit nempe fascculos pro adoratoribus SS. Eucharistiae, pro Filiabus Mariae, pro Pia Unione Transitus Sancti Ioseph, pro suffragiis in favorem animarum in Purgatorio detentarum, pro hora adorationis cum populo coram SS.
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Sacramento qualibet Feria V vel Feria VI facienda, et pro aliis huiusmodi. Insuper, officiali pro schola elementari diplomate munitus, magistri quoque munere fungi non renuit ac parvum etiam rexit gymnasium ad vocationes sacerdotales excitandas, necnon et efficacem praestitit operam in progressu sociali multipliciter promovendo, argentariamque instituit, vulgo Cassa Rurale, ad oeconomicam ruricolarum cooperationem stimulandam ac mutuationes opportune erogandas; et oppidum subministratione lucis electricae et aquae, necnon servitiis cursualibus et telegraphicis rite ditari fecit. Dum autem huiusmodi inceptis spiritualem gregis sibi commissi renovationem optimis prosequitur auspiciis, materialem simul renovavit paroeciae faciem. Ecclesiae nempe paroecialis convenientem reaedificationem valenti animo aggressus est et, necessariis ad tantum opus prudenter quaesitis subsidiis, ad optatum exitum perduxit. Praecipua vero Servi Dei sollicitudo pastoralis familiam respiciebat. Effatum familia sana, paroecia sana tamquam programma suae actuositatis sibi assumens, omnem adhibuit curam ut quaelibet familia christiana Sacrae Familiae Nazarethanae speciem, quam Leo Papa XIII tunc absolutissimum domesticae societatis omnisque virtutis exemplar proclamabat, sibi venerandam et imitandam proponeret. Frequentes igitur cum matribus christianis instituebat conferentias, parentes ad colloquia convocabat circa problemata filiorum, peculiarem pro novis familiis bene plan tandis impendebat diligentiam, indefesse fatigabatur in discordiis familiaribus componendis, omni denique satagebat studio ut institutum matrimoniale integrum semper conservaretur, quavis divortio firmiter praeclusa via. Inter scripta Servi Dei adest et volumen manuscriptum quod sermones continet pro matribus christianis ordinatos (Aile madri cristiane). Matres nempe socias, quae substitui nequeunt, habebat operis christianae filiorum educationis et paroecialis communitatis incrementi. Quamobrem et opusculum typis mandavit, sub titulo Preghiere delle madri cristiane , preces et orationes comprehendens a matribus christianis dicendas. Ceterum, opera etiam pro sana adolescentium recreatione et bona educatione passim suscitavit, quae tamquam continuationem et complementum vitae familiaris cupiebat ; oratoria autem, tam puerorum quam puellarum, ab ipso condita, ambitum praebebant quasi familiarem, quo iuvenes ea frequentantes, solidis imbuerentur principiis et orthodoxis doctrinis. Nec mirum quod exinde, praeter optimam ad familias vere chri-
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stianas constituendas praeparationem, vocationes quoque ad sacerdotium et ad vitam religiosam suscitarentur. Anno denique 1892 Servus Dei fundamenta iecit novi Instituti, Parvarum Sororum a Sacra Familia, quae, sub Regula Tertii Ordinis Sancti Francisci, validum variis paroeciae necessitatibus afferrent auxilium, ac pueros catechismum docerent, decorem domus Dei sollicite curarent, personas infirmitate laborantes in suis domiciliis visitarent et adiuvarent, atque genuinum familiarum in territorio paroeciae commorantium bonum diversimode foverent. Novum ergo Institutum Parvarum Sororum Franciscanum a Sacra Familia Constitutiones habuit primum ab Episcopo Veronensi, die 1 Ianuarii a. 1903, approbatas ; cumque, Servo Dei moderante, per diversas Dioeceses diffunderetur, immo ad exteras quoque dilataretur nationes, Decretum Laudis, quod vocatur, a Sede Apostolica die 26 Augusti a. 191.0 meruit. Itaque Servus Dei accuratae sodalium novi Instituti formationi maximum dicavit studium. Sapientes illis dicta vit religiosae conversationis normas, Sacram Familiam Nazarethanam proponens, non tantum in titulum seu appellationem, sed et in specimen sedulo ab eiusmodi Sororibus imitandum, quae quidem ad apostolatum caritatis in silentio et recollectione exercendum vocantur. In his autem omnibus peragendis, virtutum resplenduit christianarum exercitatione. Genuinus Christi sacerdos ac vigilans gregis sibi commissi pastor, libenter se impendebat pro animarum salute, illos etiam suo zelo comprehendens, qui ob servitium militare vel aliis de causis, emigrare tenebantur. Indefesse incumbebat in errantibus ad gratiam Dei restituendis. Mirabilis demum eluxit in illo, iuxta testimonia authentica, integritas vitae, plena semper ac generosa voluntatis Dei acceptatio, prompta oboedientia erga Superiores, in adversis quibuslibet sustinendis et in calumniis vel iniuriis tolerandis patientia, assiduus SS. Sacramenti cultus, filialis erga Virginem Deiparam pietas, sincera demum et profunda humilitas qua se maximum reputabat et declarabat peccatorem. Dum ergo sic sanctitatis percurreret semitas, diabetae morbo et paralysi affectus est a. 1916; nec ideo aliquantulum remisit a virtutibus excolendis, immo eius constantia et animi fortitudo maiori tunc effulserunt splendore, donec, sacramentis Ecclesiae confortatus, die 21 Ianuarii a. 1922, ad caelestem patriam fuit a Domino vocatus. Eius autem corpus, die 26 eiusdem mensis Ianuarii in coemeterio, apud oratorium Instituti Sacrae Familiae, primo sepultum, die 24 Octobris a. 1923 ad
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novum sepulcrum pro ipso praeparatum, Episcopo ac pluribus aliis adstantibus sacerdotibus magnoque populi concursu translatum est. Fama autem sanctitatis, qua Servus Dei tam in vita quam in obitu et post obitum gavisus est, in dies percrebrescente, de Causa beatificationis ac canonizationis rite promovenda consilium est captum, processusque ordinarius instructus est apud Curiam Episcopalem Veronensem, ubi, a die 7 Iunii a. 1952 usque ad diem 30 Iulii a. 1958, testes permulti amplissimas de eius vita et virtutibus deque fama sanctitatis eius deposuerunt declarationes; quibus, post quinque fere annos, a die 3 Maii a. 1963 usque ad diem 6 Iulii a. 1964, ulteriora 11 testium accesserunt testimonia in processu suppletivo praestita. Qui processus absoluti Romam delati fuere. Pervenerunt postmodum plurimae litterae postulatoriae, quibus personae insigniores in dignitate sive ecclesiastica sive civili constitutae expostulaverunt a Summo Pontifice ut Causa beatificationis Servi Dei Iosephi Nascimbeni apud Apostolicam Sedem introduceretur. Et Sacra tunc Rituum Congregatio, scriptis perpensis eidem Servo Dei tributis, die 13 mensis Iunii a. 1966, probante Paulo Papa VI, ad ulteriora procedi posse decrevit. Instante igitur Rev.mus P. Antonio Cairoli, O.F.M., huius Causae legitime constituto postulatore, habitus est die 1 Iulii a. 1980, Congressus, qui dicitur, Peculiaris Consultorum, quam secutus est, die 18 Novembris eodem anno, Congregatio Particularis Patrum Cardinalium, in qua, ponente seu relatore Em.mo Cardinali Mario Nasalli Rocca di Corneliano, dubium est disceptatum : An Causa Servi Dei Iosephi Nascimbeni introducenda sit. Et in utroque Coetu affirmativum responsum fuit datum, dummodo id Summo Pontifici placuisset. Facta postmodum de hisce omnibus Summo Pontifici Ioanni Paulo II per infrascriptum Cardinalem relatione, Sanctitas Sua responsum S. Congregationis pro Causis Sanctorum ratum habens, edixit Causam Servi Dei Iosephi Nascimbeni esse introducendam. Datum Romae, die 4 Decembris A. D. 1980.
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LUGDUNEN.
Beatificationis et Canonizationis Ven. Servae Dei Mariae a S. Ignatio (in saeculo: Claudinae Thvenet), Fundatricis Congregationis Sororum a Iesu et Maria (1774-1837).
SUPER DUBIO
An et de quo miraculo constet, in casu et ad effectum de quo agitur. Praeclaras inter mulieres, aeque de civili et christiana societate optime meritas post Gallicae perturbationis eversionem, adnumeranda est Venerabilis Serva Dei Maria a S. Ignatio, in saeculo Claudina Thvenet appellata, quae Institutum Sororum condidit, quod a Iesu et Maria nuncupatur, cuius finis esset christiana puellaris iuventae educatio, iuxta cuiusque socialem condicionem. Sanctitatis fama innumeraeque gratiae, nisi forte miracula, sepulcrum eius reddiderunt gloriosum et adhuc reddunt. Quapropter, servatis de iure servandis, Paulus Papa VI, die 6 mensis Februarii anno 1978, eamdem Dei Famulam virtutes thologales et cardinales ceterasque earum comites et socias heroum in modum coluisse decrevit. Ad altarium autem honores eidem comparandos et decernendos seduli Causae actores sequentem miram proposuerunt sanationem. Aloisius Alfonsus Soto Villa, agrcola, natione Columbianus, anno 1927 circiter, septemdecim cum ageret aetatis annum, malo fato dum laborat, grave ac profundum in sinistro femore excepit vulnus ex rustico, falcis instar, ferramento. Incuria partim, partim defectu opportunae therapiae, eiusmodi vulnus in peius ruit, adeo ut motum ipsius pedis in discrimen adduxerit. Anno autem 1960, post quadraginta circiter solidos annos, doloribus quidem atque molestiis plenos, radiographicum examen agi ostendit de osteomielitide chronica, cum osseis sequestris. Inde proposuere medici artus amputationem, quam tamen aegrotus praefracte detrectavit, et in gravi illo statu vivere perexit, inter alternas morbi vices ; immo plerumque recrudescente morbo, usquedum die 9 mensis Iunii anno 1972, ad ultimum perpessionis dolorum pervenit. Tunc demum induxit animum, ut ad Medellense nosocomium reverteretur, pa-
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ratus ad chirurgicum subeundum interventum et, si necessitas urgeret, etiam ad pedis amputationem. Ministra autem aegrotorum, religiosa Congregationis a Venerabili Maria a S. Ignatio conditae, viso infirmi vulnere fere in necrosim effecto, illico quanta morbi esset gravitas intellexit. Ideo imaginem eiusdem Venerabilis aegroto praebuit, eumdem adhortata ad novendialem supplicationem ineundam, ut sanitatem a Deo efflagitaret. Porro, vespere eiusdem diei, fiduciae plenus, aegrotus eiusque familiares et ipsa sororum infirmara opem Venerabilis postulaverunt. Et ecce, Venerabilis Maria a S. Ignatio adfuit ; namque postridie, mane, dolores omnino evanuerunt, cessavitque purulentum putidumque pus, vulnere valde imminuto. Post biduum Aloisius Alfonsus Soto Villa ambulare commode valuit, nullo innixus baculo. Sanationem hanc ultra naturae vires et leges contigisse testes et periti in arte medica professi sunt. Adornatus est igitur anno 1974 super eandem sanationem, apud Curiam archiepiscopalem Medellensem in Columbia, processus apostolicus, de cuius iuridica forma et validitate constat per Decretum huius Sacrae Congregationis pro Causis Sanctorum die 8 mensis Iulii anno 1978 editum. Consilium autem Medicum eiusdem Congregationis, praehabitis duorum ex officio peritorum deputatorum affirmativis votis, eandem sanationem, in coetu diei 30 Maii a. 1979 habito, praeter naturae vires evenisse asseruit. Disceptatum est deinde circa eandem sanationem primo in Congressu Peculiari Officialium Praelatorum Patrumque Consultorum, die 11 mensis Novembris anno 1980 ; deinde, die 27 Ianuarii subsequentis anni 1981, in Congregatione Plenaria Patrum Cardinalium, ponente seu relatore Rev.mo Cardinali Gabriele Maria Garrone ; et in utroque Coetu, dubio proposito num constet de miraculo adfirmantes responderunt omnes. Facta de hisce omnibus, die 5 Februarii hoc eodem anno, Summo Pontifici Ioanni Paulo II per subscriptum Cardinalem Praefectum relatione, Sanctitas Sua vota Patrum Cardinalium rata habuit et ut Decretum super eadem mira sanatione rite conscriberetur mandavit. Quod cum factum esset, Beatissimus Pater, accitis hodierno die ad se Cardinalibus infrascripto Praefecto et Gabriele Maria Garrone, Causae ponente seu relatore, meque Antistite a Secretis ceterisque de more convocandis, eisque astantibus declaravit : Constare de uno miraculo, intercedente Venerabili Serva Dei Maria a S. Ignatio (in saeculo Claudina Thvenet), a Deo patrato, nimirum de instantnea, perfecta con-
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stantique sanatione domini Aloisii Alfonsi Soto Villa, ab osteomielite crnica delia tibia e peron sinistri con sequestri radiogrficamente visibili; fistolizzazione, stato varicoso e vasta ulcerazione trpida cutanea delia faccia anteriore sinistra delia gamba)). Hoc autem Decretum publici iuris fieri et in acta S. Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 30 mensis Martii A. D. 1981.
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SEGRETERIA DI STATO
NOMINE Oon Brevi Apostolici il Santo Padre Giovanni Paolo II ha nominate : 2 giugno 1981. S. E. Mons. Giuseppe TJhac, Arcivescovo titolare di Tharros, Pro-Nunzio Apostolico nello Zaire.
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S. E. Mons. Oriano Quilici, Arcivescovo titolare di Tabla,

Nunzio Apostolico in G-uatemala.
Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato :
Protonotari Apostolici soprannumerari :
18 31
marzo
1981. Mons. Renato Casadio (Ravenna). Mons. Jorge Monastoque Valero (Tunja).
12 agosto 1980. Mons. Carlos Arteaga Roldan (Popayn). Mons. Jess Gersain Marin Molano (Popayn). Mons. Juan de Jess Rendn Cardona (Popayn). Mons. Cruz Mara Vivas (Popayn). 16 Mons. Francesco Antonio Cadena Bonilla (Garzn). Mons. Urbano Quintero Snchez (Garzn). 15 ottobre Mons. Carmine Scaravaglione (Cassano all'Ionio). 20 novembre Mons. Francesco Pennini (Cassano alPIonio). Mons. Giovambattista Campana (Cassano alPIonio). 6 febbraio 1981. Mons. Lloyd Bede Becnel (Lafayette). Mons. J. Guy Lemoine, (Lafayette). Mons. Paul Metre jean (Lafayette). 27 Mons. Efrem Ley son (Kalibo). 3 marzo Mons. Robert Frederick Gulic (Green Bay). 10 Mons. Fiorenzo Facchini (Bologna). Mons. Enzo Pasi (Bologna). Mons. Gian Domenico Gordini (Faenza). 21 Mons. Pedro Antonio Gmez (Sonsn-Rionegro). Mons. Ignacio Aristizabal (Sonsn-Rionegro). Mons. Alfonso Duque (Sonsn-Rionegro). Mons. Flavio Velsquez (Sonsn-Rionegro).
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Cappellani di Sua Santit: 16 15 14 10 agosto 1980. Il sac. Augustin Sierra Losada (Garzn). Il sac. Jos Daro Ovies (Garzn). Il sac. Jorge Eduardo Vargas Mesa Garcs (Garzn). Il sac. Karl Heda (Rottenburg-Stuttgart). ottobre Il sac. Antonio Propati (Oassano alPIonio). Il sac. Nicola Zaccaro (Oassano alPIonio). Il sac. Salvatore Di Marco (Cassano alPIonio). Il sac. Carmine Donadio (Cassano alPIonio). Il sac. Rodolfo Ettorre (Cassano alPIonio). febbraio 1981. Il sac. Juan Osvaldo Vidotto (San Francisco - Argentina). marzo Il sac. Lauro Cingolani (Recanati). Il sac. Primo Squadroni (Cingoli).
ONORIFICENZE Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito : La Gommenda con Placea dell'Ordine Piano: 7 aprile 1981. Al sig. Edoardo Cherubini (Roma). Il Gavalierato delVOrdine Piano 6 maggio 1981. Al sig. Erich Prinz (Svizzera). La Gommenda con Placea delVOrdine di san Gregorio Magno, classe civile: 1 aprile 1981. Al sig. Cario Pietrangeli (Roma).
La Gommenda con Placea delVOrdine di san Gregorio Magno, classe militare: 6 maggio 1981. Al sig. Franz Pfyffer von Altishofen (Svizzera). La Placea delVOrdine di san Gregorio Magno, classe civile: 24 aprile 1981. Al sig. Leonildo Mainardi (Padova).
La Gommenda delVOrdine di san Gregorio Magno, classe civile: 11 novembre 1980. Al sig. Max Willibald Erbgraf Waldburg Wolf egg (Rottenburg- Stuttgart). 7 aprile 1981. AI sig. Umberto Stefanizzi (Roma).
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II Cavalierato delV Ordine di san Gregorio Magno, classe civile: 14 giugno
26 28 28 1
7 21
1980. Al Al Al Al marzo marzo 1981. Al aprile Al Al Al Al Al Al Al Al Al Al Al Al Al maggio Al
sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
Jorge Rodrguez Arbelaez (Medelln). Antonio Restrepo Arango (Medelln). Shahine Abtine (Iran). John Ferdinand Callaghan (Maitland) Eugenio Pozzoli (Milano). Sean 0' Shea (Clonfert). Paolo Pallottino (Roma). Giuseppe Di Ourzio (Roma). Valerio Arringoli (Roma). Giorgio Andreani (Roma). Donato Fiermonte (Roma). Guido Mattioli (Roma). Sergio Pulitani (Roma). Giulio Mcoletti (Roma). Aldo Borzi (Roma). Pio Gaddi (Roma). Claudio Ceresa (Roma). Elias Charbine (Tiro dei Maroniti). Vincenzo Restivo (Roma).
La Commenda con Placea delV Ordine di san Silvestro Papa: 24 marzo 1981. Al sig. Leo Ernesti (Paderborn). La Commenda delV Ordine di san Silvestro Papa. 1981. Al sig. Giacinto Diocesano (Bari). Sergio Cesati (Milano). Al Roberto Melloni (Milano). Al sig. Piervincenzo Giudici (Roma). Al sig. Valerio Leonardi (Roma). Al sig. Al sig. Aldo Murri (Roma). Al sig. Egisto Ercadi (Roma). Al sig. Giorgio Caravani (Roma). Al sig. Antonino Cherubino (Roma). Al sig. Settimio Mazzilis (Roma). Al sig. Daniele Dalvai (Roma). Al sig. Evandro Costa (Roma). Al sig. Alberico Vitalini (Roma). Al sig. Saverio Petrillo (Roma). Al sig. Luigi Toja (Milano). Al sig. Mario Prato (Italia). Al sig. Roland Buchs (Svizzera).
27 febbraio marzo
aprile

maggio 6
Il Cavalierato dell'Ordine di san Silvestro Papa: marzo 1981. Al sig. Enrico Romersi (Milano). Al sig. Vittorio Gilardoni (Milano).
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SJlg. SJlg. SJ g. SJ g. SJlg. SJ g. SJlg. SJlg. SJlg. SJlg. SJlg. SJlg. SJlg.
Armando Varoli (Milano). Benjamin Mateus (Davao). Vicente Albay (Davao). Sofronio Cruz (Davao). Rogelio Lizada (Davao). Gildardo Tirabassi (Reggio Emilia). Vincenzo Primucci (Acerenza). Rocco Carmine Lofranco (Acerenza) Ruggero Guarda (Roma). Ennio Baldi (Roma). Bruno Canzian (Roma). Fausto Bianchi (Roma). Giusto Antoniazzi (Roma). Carlo Pulitani (Roma). Alberto Bricchi (Roma). Paolo Calcagni (Roma). Walter Crisari (Roma). Raoul Corsi (Roma). Giuliano Mantini (Roma). Francesco Pierangelini (Roma). Umberto Santini (Roma). Antonio Leoncini (Roma). Alfredo Camilli (Roma). Silvano Carnevali (Roma). Luigi Montagnaro (Roma). Enrico De Paolis (Roma). Bruno Ascioni (Roma). Cesare Caponi (Roma). Vasco Fortini (Roma). Giampiero Bianchini (Roma). Mario Marini (Roma). Remo Balduini (Roma). Mauro Proietti (Albano). Peter Hasler (Svizzera).
NECROLOGIO 3 giugno 1981. 5 14 Mons. Mons. Mons. Mons. Domingo J. Herrera Castillo, Vescovo tit. di Gegi. Johannes Kleineidam, Vescovo tit. di Nova. Jean-Marie Lafontaine, Vescovo tit. di Ursona. Giuseppe Perniciaro, Vescovo gi di Piana degli Albanesi (Italia). Mons. Samuel Chauriz, delia Congr. dei Monaci di SanPOrmisda, Arcivescovo di Urmia dei Caldei e Vescovo di Salmas (Iran).
An. et rol. LXXIII
3 Septembris 1981
N. 7

COMMENTARIUM
Directio:
OFFICIALE

CONSTITUTIONES
I
M ANN ARENSIS
Nonnullis detractis territoriis a dioecesi Iaffnensi in Taprobane nova conditur dioecesis Mannarensis nomine.
APOSTOLICAE
IOANNES
PAULUS
EPISCOPUS
Qui volente Deo ad Ecclesiae sanctae gubernacula sedemus, in id profecto intentum animum semper habemus, in eoque vires collocamus, quo modo, nempe, singularum Ecclesiarum tum necessitatibus provideamus, tum utilitatibus consulamus. Ubi enim utrique rei diligenter satis fiat, ibi opitulante Dei gratia atque Spiritus Sancti operante virtute, fructus in dies laetiores colligi posse sperare licet. Quam ob rem, cum Venerabiles Fratres Nostri S.R.E. Cardinales Sacrae Congregationi pro Gentium Evangelizatione praepositi in eam sententiam iverint, ut, divisa dioecesi Iaffnensi in Taprobane, vulgo Sri Lanka, nova constitueretur, Nos id in fidelium eius Ecclesiae cedere posse arbitratu haec quae sequuntur apostolica Nostra auctoritate statuimus. Civiles districtus, quos dicunt, Mannar et Vavuniya, a dioecesi Iaffnensi distrahimus, eosque in novae dioecesis formam redigimus, (( Mannarensis cognominandae, quam archidioecesi Metropolitanae Columbensi in
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Taprobane suffraganeam facimus. Episcopus, cui Sedes haec credetur, domicilium suum un urbe Mannar collocabit, cathedra in templo S. Sebastiani, quod ibidem surgit, posita, cui omnia iura cathedralium templorum facimus. Item statuimus ut pro Canonicis Consultores dioecesani deligantur qui Episcopo assint opere consilio. Cetera omnia quae ad dioecesis administrationem, electionem Vicarii Capitularis, mensam, iura cleri atque populi, hisque similia, respiciant, iure Canonico ad amussim temperentur. Ceterum, quae iussimus Venerabilis Frater Nicolaus Rotunno, Archiepiscopus titulo Minorensis atque in Sri Lanka Apostolicus Pro-Nuntius, exsequenda curabit, vel quem ipse legaverit, modo virum in ecclesiastica dignitate constitutum. Idem vero documenta exarari faciet atque sinceris exemplis ad Sacram Congregationem de Propaganda Fide mittet, rite subsignata atque sigillo impressa. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, die quarto et vicesimo mensis Ianuarii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.
a publicis Ecclesiae negotiis S.

Godefridus Mariani, Proton. Apost. Marcellus

Loco 8 Plumbi In Secret. Status tab., n. 6652S.
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SS. VINCENTII ET ANASTASII AD AQUAS SALVIAS
Territorii Abbatiae SS. Vincentii et Anastasii ad Aquas Salvias nova eademque aptior iuridica fit ordinatio.
IOANNES
PAULUS
SERVUS
EPISCOPUS
SERVORUM DEI
AD PERPETUAM REI MEMORIAM
Abbatia SS. Vincentii et Anastasii ad Aquas Salvias, cuius origo antiquissima, singularem sane per saecula formam induit, sive ad rationem eius iuridicam spectas sive ad pastoralem, quae eam a ceteris omnibus discernit. Qua re nullus non videt quam opportune cadat, si nova aptiorque eius territorii quod non modo nunc nullam continui-
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ttem cum sede Abbatiae habet, sed omnino insulis coalescit, in diversarum dioecesium territorio iuridica ordinatio fiat, quae etiam pastorali eius usui prosit ; idque tum ad sententiam Concilii Vaticani II (Christ. Dom., 22-24), tum etiam iuxta normas Motus Proprii Catholica Ecclesia , die x x u i Octobris facti, anno MDCCCCLXXVI, de nova Abbatiarum nullius dioeceseos dispositione. Qua re, post magnas deliberationes partium quarum potissimum interest, congruumque tempus in experimentum exactum ; consulta profecto competenti Conferentia Episcopali Regionis ; de Venerabilium Fratrum Nostrorum sententia S.R.E. Cardinalium qui Sacrae Congregationi pro Episcopis praesunt, Nos, rati posse coeptum hoc in populi christiani utilitatem cedere, consensumque eorum supplentes qui vel habeant, vel se putent habere ius aliquod in hac re, haec statuimus : a) ut territoria, sic ut est in votis, in unum coeant, atque per id actio pastoralis aptius atque congruentius promoveatur haec quae sequuntur in perpetuum atque unione, ut dicunt, exstinctiva, decernimus: partem Abbatiae quae est in Etruria, quaeque municipiorum Urbetellii, Montis Argentarii, Insulae Igilii, Capalbii finibus comprehenditur, dioecesi Soanensi-Pitilianensi annectimus; territorium paroeciarum S. Orestis atque Ponzani Romani, quod municipiis eiusdem nominis continetur, cum dioecesi Civitatis Castellanae coniungimus ; paroeciam Montis Rosei, in municipio eodem, dioecesi Nepesinae unimus. Tandem ea pars Abbatiae quae Romae est, cum hac dioecesi unum quid efficiet. Qua re totum territorium Abbatiae SS. Vincentii et Anastasii ad Aquas Salvias iterum communi dioecesium regimini subiacebit, forma regiminis propria ac singularis iurisdictionis abrogata, qua adhuc usa est ; b) volentibus autem Nobis urbi Urbetellio ob religiosa atque civilia incrementa existimationem Nostram ostendere, iustumque honorem tribuere, olim Sedi Curiae Abbatialis, placet dioecesim Soanensem-Pitilianensem posthac Soanensem-Pitilianensem-Urbetelliensem appellari, adeo ut sive dioecesis sive eius Episcopus Soanensis-Pitilianensis-Urbetelliensis cognominentur ; c) paroeciale templum S. Mariae Assumptae, quod est Urbetellii, cui per aetates nonnullae praerogativae cathedralium aedium propriae attributae sunt, in quoque legitime constitutum collegiale Capitulum iura sua omnia atque onera servat, ad dignitatem templi concathedralis evehimus, ut ibidem cathedra episcopalis poni possit, et Episcopus Soanensis-Pitilianensis-Urbetelliensis, quotiens videbitur, possit sacra pontificalia celebrare ; d) qui, praeterea, quo montanam atque marinam plagam dioecesis Soanensis-Pitilianensis-Urbetelliensis sic dila-
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tatae diligentius curare possit, ne neglegat quin etiam in urbe Urbetellio commoretur quo tempore populi commodum poposcerit ; e) dioecesis Soanensis-Pitilianensis-Urbetelliensis succedet in proprietatem Palatii Abbatialis Urbetelliensis, quo ceu domicilio utetur Episcopus eiusdem dioecesis, atque sede Operum pastoralium. Ad hoc, statuimus ut simul cum territorio municipiorum atque paroeciarum, etiam oratoria, domus, coemeteria paroecialia, piae fundationes addicantur dioecesibus de quibus commemoravimus, et praeterea quaevis bona ecclesiastica aeque ac iura quae talium paroeciarum ac templorum eorum municipiorum erant propria. Volumus praeterea ut documenta et acta quovis modo clerum, fideles, bona territoriorum de quibus diximus respicientia, a Curia Abbatiae ad Curias dioecesium quibus variae Abbatiae partes annexae sunt mittantur, ut in archivis rerum religiosarum accurate serventur. Ad clerum quod attinet, simul ac hae Litterae ad exitum deductae fuerint, sacerdotes in ea dioecesi incardinati habeantur, ubi beneficium vel officium legitime habeant; ceteri vero clerici atque Seminarii tirones, ibi maneant incardinati aut incardinentur ubi legitime degant. Quae vero per has Litteras iussimus exsequentur Venerabilis Frater Ismael Marius Castellano, Archiepiscopus Metropolita Senensis, quod pertinet ad partem Abbatiae quae est in E t r u r i a ; atque Ioannes Canestri, Archiepiscopus titulo Foroclodiensis idemque Vices Gerens Vicariatus Urbis, quod attinet ad plagas Abbatiae quae Latio continentur. Nempe iis facultates necessarias facimus exsequendo muneri, quas poterunt alii legare, modo Viro in ecclesiastica dignitate constituto. Re vero acta, iidem Venerabiles Fratres documenta exarari facient, quorum sincera exempla ad Sacram Congregationem pro Episcopis cito mittenda curabunt. Apostolicas autem has Litteras nunc et in posterum ratas esse vimque suam habere volumus contrariis quibuslibet non obstantibus. Datum Romae, apud S. Petrum, die quinto et vicesimo mensis Martii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.

Iosephus Del Ton, Proton. Apost. Marcellus

Loco g Plumbi In Secret. Status tab., n. 6JS18.
Rossetti,
Proton.
Apost.
477
I
In Re publica Zimbabuae constituitur Apostolica Nuntiatura.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quandoquidem publicae nuper necessitudinis ratione inter Apostolicam Sedem et Civitatem Zimbabuanam prospere sunt feliciterque susceptae idcirco nimirum ut commune utriusque partis commodum et bonum in singulos magis dies augesceret, Apostolicam Nuntiaturam inibi etiam condere peropportunum Nobis iam videtur. Re igitur mature quidem expensa Nos pro Apostolicae potestatis Nostrae plenitudine hasce per Litteras Apostolicas condimus simulque constituimus Nuntiaturam Apostolicam apud Rem Publicam Zimbabuae, dum eidem legationi omnia et singula munera privilegia atque indulta concedimus quae illius modi Legationum propria esse consueverunt. Quae ideo universa edicimus ac statuimus ut Apostolicarum harum Litterarum virtute tam nunc quam posthac plenissime valeant. Contrariis neutiquam obstantibus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die xxvii mensis Iunii anno MCMLXXX, Pontificatus Nostri secundo. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco Sigilli In Secret. Status tab., n. 648/(6.
II
Venerabili Servo Dei Aloisio Orione Beatorum honores decernuntur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. In variis vitae generibus et officiis una sanctitas excolitur ab omnibus, qui a Spiritu Dei aguntur, atque voci Patris oboedientes Deumque Patrem in spiritu et veritate adorantes, Christum pauperem, humilem, et crucem baiulantem sequuntur (Conc. Vat. I I , Lumen Gentium, 41). Ad hanc vero sanctitatem adquirendam peculiari ratione tenentur sacerdotes, quippe qui, Deo in Or-
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dinis receptione novo modo consecrati, Christi Aeterni Sacerdotis viva instrumenta efficiantur,ut mirabile opus E i u s . . . per tempora persequi valeant (Conc. Vat. I I , Presbyterorum Ordinis, 12). Huiusmodi autem singularis sanctitatis specimina portendit hisce nostris temporibus sacerdos Aloisius Orione, cuius fama per universum fere orbem iam late praedicatur. Is in humili prorsus pago Ponteour one, Derthonensis dioecesis, ex patre Victorio et matre Carolina Feltri pauperibus piisque coniugibus, ortum habuit die vicesima tertia mensis Iunii anno MDCCCLXXii, ac postridie in paroeciali templo S. Mariae in coelum Assumptae baptizatus est, nomine accepto Aloisio. Cum septimum aetatis annum ageret sacro Chrismate est linitus, ac parum postea ad sacram Synaxim primum accessit. Vocationem ad statum ecclesiasticum puer adhuc persentiens, anno MDCCCLXXXVI in percelebre oratorium Taurinense a S. Ioanne Bosco fuit admissus, ubi Beatum Michaelem Rua confessarium habuit et animi moderatorem. Tribus vero annis postea, iuxta consilium quod ad sepulcrum S. Ioannis Bosco ceperat, seminarium Derthonense petiit, ubi pietate, studiis ac disciplinae observantia excelluit. Studiorum curriculo rite absoluto, die decima tertia mensis Aprilis anno MDCCCXCV, viginti tres annos natus, ad Presbyteratum fuit promotus, ac statim actuositatem pastoralem, quam antea inter pueros iam inceperat, in dies impensius exercuit, praedicationi praesertim et audiendis confessionibus maximo animi ardore addictus. Studio incensissimo captus omnes homines, si fieri posset, Christo lucrifaciendi, nihil omisit ut quos inveniret ad hunc finem dispositos sibi coniungeret ac suis incoeptis sociaret. Binam etiam religiosam Familiam excitavit, aliam virorum, Piccola Opera delia Divina Provvidenza lingua Itala nuncupatam, alteram vero mulierum, Piccole Suore Missionarie delia Carita appellatam, cui postea peculiarem ramum addidit Sororum caecitate laborantium, quae SS. Eucharistiam indesinenter adorant. Summi Pontifices, praesertim vero S. Pius X, Aloisium Orione magni habuerunt. Plures quoque Patres Cardinales, Episcopi nec non civiles perillustres viri suam admirationem atque affectionem eidem ob egregia eius facinora pandere non dubitaverunt. Inter quae illud mentione dignum est quod obiit occasione terrae motuum, qui anno MCMVIII Siculas et Calabras, anno vero MCMXV Marsicanas regiones everterunt, cum Dei Famulus die noctuque eversos locos impigre peragravit, subsidia tulit, orphanos collegit, maerentes solatus est, cibos et vestes, nomine et auctoritate cum Ecclesiae tum etiam Rei publicae sapienter distribuit. Nec minorem ostendit caritatem cum
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prudentia coniunctam erga sacerdotes, modernistarum erroribus allectos vel in vitia lapsos, quos ad bonam frugem reducere conatus est. De unitate, praeterea, inter christianos redintegranda maximopere fuit sollicitus, quare domus religiosas in orientalibus plagis, praesertim vero inter Polonorum fines, fundandas curavit. Tot laboribus, itineribus, vigiliis, ieiuniis ac diversis etiam morbis gradatim fractus, die duodcima mensis Martii anno MCMXL, dum Remopoli recuperandae salutis causa consisteret, subitneo cordis ictu fuit correptus, ac nomine Iesu, quod saepissime in ore habere consueverat, ferventissime ter prolato, animam suam Domino reddidit. Fama autem sanctitatis post eius obitum late percrebrescente, Processus Ordinarius Informativus in Curia Derthonensi fuit rite institutus; ac post disceptationem apud S. Congregationem Rituum de more absolutam, Ioannes XXIII P. M. Commissionem Introductionis Causae sua manu signavit die undetricesima mensis martii, anno MCMLXIII. Deinde, Apostolicis Processibus tum Derthonae tum Messanae confectis, de virtutibus fuit disceptatum, et quidem primum in Congressu Peculiari Officialium Praelatorum et Patrum Consultorum die septima mensis Iunii anno MCMLXXVII, postea in Congregatione Plenaria Patrum Cardinalium die vicesima secunda mensis Novembris eiusdem anni habita. Quibus praehabitis, Paulus VI, Decessor Noster, die sexta mensis Februarii anno MCMLXXVIII, sollemniter edixit Aloisium Orione virtutes tum thologales tum cardinales heroum more exercuisse. Mox accessit disceptatio de miraculo, per intercessionem Dei Famuli divinitus patrato, de mira scilicet sanatione adulescentis Georgii Passamonti, super qua Processus tum Ordinarius tum Apostolicus in Curia Laudensi habitus antea fuerat. Postquam vero Medicorum Consilium S. Congregationis pro Causis Sanctorum unanimi consensione praedictam sanationem praeter naturae vires evenisse dixerat, primum Praelati Officiales Patresque Consultores in Peculiari Congressu die octava mensis Ianuarii anno MCMLXXX habito, deinde Patres Cardinales in Congregatione Plenaria diei vicesimae secundae mensis Februarii eiusdem anni disceptaverunt. Nos vero, post relationem Nobis a Cardinali Praefecto de re factam, die undetricesima mensis Aprilis anno MCMLXXX ediximus constare de proposito miro. Cumque de existentia signorum in Congressu Ordinario diei decimae tertiae mensis Iunii eiusdem anni sat constitisset, petitam dispensationem ab altero miraculo ad Beatificationem requisito die undevicesima eiusdem mensis et anni concessimus. Quibus omnibus expeditis, Nos hanc diem vicesimam sextam mensis Octobris anno MCMLXXX ad
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Beatificationem sive Aloisii Orione Sacerdotis, sive Annae Mariae Sala Religiosae, sive Bartholomaei Longo statuimus. Qua, adstantibus nonnullis Patribus Cardinalibus, plurimis Episcopis et ingenti christifidelium turba, in Petriano foro inter Missarum sollemnia haec verba pronuntiavimus : Nos, vota Fratrum Nostrorum Aloisii Bongianino, episcopi Derthonensis, Caroli Mariae Martini, archiepiscopi Mediolanensis, Dominici Vacchiano, Praelati Pompeiani seu Beatissimae Virginis Mariae a SS.mo Rosario, necnon plurium aliorum Fratrum in Episcopatu, multorumque christifidelium explentes, de Sacrae Congregationis pro Causis Sanctorum consulto, auctoritate Nostra Apostolica facultatem facimus, ut Venerabiles Servi Dei Aloisius Orione, Maria Anna Sala, Bartholomaeus Longo, Beatorum nomine in posterum appellentur, eorumque festum die ipsorum natali : Beati Aloisii Orione, die duodcima Martii, Beatae Mariae Annae Sala, die vigesima quarta Novembris, Beati Bartholomaei Longo, die quinta Octobris, in locis et modis iure statutis, quotannis celebrari possit. In nomine Patris et Filii et Spiritus Sancti . Dein sermonem de novensilibus Beatis habuimus, eorumque protectionem primi invocavimus. Ceterum haec quae gessimus rata esse iubemus, contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die xxvi mensis Octobris, anno MCMLXXX, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco & Sigilli In Secret. Status tab., n. 59771.
III
SS. Apostoli Petrus et Paulus confirmantur Patroni principales dioecesis de Phat-Diem, in Vietnamia.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quandoquidem sancta Christi Ecclesia, in similitudinem Evangelicae naviculae laetatur ventis et tempes t a t i b u s huius procellosi maris, idcirco consueverunt Romani Pontifices, qui sunt Ecclesiae gubernatores, singulas dioeceses caelestibus Patronis concredere, qui sua virtute, prece, intecessione eas protegant. Qua re, cum Venerabilis Frater Bui-Chu-Tao, Episcopus de Phat-Diem, in Vietnamia, ab hac Apostolica Sede petierit ut electionem beatorum Petri et
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Pauli in Patronos principales dioecesis, quam clerus populusque fecisset, ipse, Episcopus, probavisset, auctoritate Nostra confirmaremus ad normam Instructionis De Calendariis particularibus atque officiorum et Missarum Propriis recognoscendis, n. 30; Nos, rati id posse vinculum amoris constringere, quod cum Apostolica Sede dioecesi illi intercedit, aequissimo animo admotae expostulationi concedimus, fore sperantes ut data facultas pietatem erga Deum eiusque Apostolos augeat. Quae cum ita sint, ea confirmantes, quae Sacra Congregatio pro Gentium Evangelizatione hac de re statuit, factis a Nobis potestatibus, SS. Apostolos Petrum et Paulum Patronos principales nominamus, declaramus, renunfiamus dioecesis de Phat-Diem, factis iuribus atque liturgicis concessionibus, quae fieri solent, modo ea servata sint, quae ea Instructione continentur. Contrariis minime obstantibus. Ceterum, Pastori ac gregi dioecesis de Phat-Diem a Deo bona omnia expetimus, Patris amore. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die x x u mensis Februarii, anno MDCCCCLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco g Sigilli In Beeret. Status tab., n. 6107$.
IV
Sanctus Bernardinus Senensis Patronus principalis dioecesis Bernardinopolitanae in California confirmatur; Beata vero Virgo Maria, Dominae Nostrae Guadalupensis sub titulo, Patrona secundaria.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Bernardinopolitanae dioecesis clerus atque Christifideles amorem fervidum publicumque honorem erga praeclaram divini Redemptoris matrem Mariam et Sanctum Bernardinum Senensem semper sunt testati ; hisce tamen praesertim annis maxima cum fide et pietate eos sunt venerati singulareque in eos religionis studium commonstrarunt. Postquam vero ibi nova constituta est dioecesis Bernardini Senensis nomine, probatum istum Bernardinopolitani populi morem sacrorum Antistes Venerabilis Frater Philippus Franciscus Straling libenter excepit ; atque eo motus consilio ut gregem suae dicionis ad certiorem prosperitatem et florem adduceret, copiosiusque auxilium et praesidium de caelis consequeretur, electionem Sancti Bernardini Se-
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nensis presbyteri in Patronum principalem nec non Beatae Mariae Virginis sub titulo v. d. Our Lady of Guadalupe in Patronam secundariam apud Deum dioecesis suae rite probavit. Illam autem laudabilem electionem, postquam memoratus Praesul iure petivit ut Nos sanciremus secundum liturgicas normas, intelleximus maxime profuturam esse totius Bernardinopolitani populi tum fidei confirmationi tum pietatis infiammationi. Quapropter ex consulto Sacrae Congregationis pro Sacramentis et Cultu Divino deque Apostolica Nostra potestate, Sanctum Bernardinum Senensem Presbyterum Patronum principalem atque Beatam Mariam Virginem sub titulo v. d. Our Lady of Guadalupe Patronam secundariam coram omnipotenti Deo dioecesis Bernardinopolitanae perlibenter confirmamus, atque omnia simul concedimus iura et privilegia liturgica illuc spectantia, ad regulas nempe Instructionis eiusdem Sacrae Congregationis De Calendariis particularibus atque Officiorum et Missarum Propriis recognoscendis, n. 30. Contrariis quibusvis nullo pacto obstantibus. Ceterum praecipimus ut hae Litterae Nostrae accuratissime observentur suosque effectus plenos in praesens posterumque habeant tempus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die x mensis Martii, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
V
Copiarum navalium Venetiolae nationis constituitur caelestis Patrona ipsa Beatissima Virgo Maria sub titulo Dominae Nostrae de Valle honorata.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Pluribus iam inde ab annis compertum omnibus est Venetiolanos nautas singulari quidem pietate prosequi cultuque Sanctissimam Virginem Mariam quam non sine causa Dominam Nostram de Valle nuncupent quippe cuius prodigiosa ab illis excolatur imago in templo paroeciali a Sancto Spiritu in Insula Margaritae dioecesis ipsius Margaritensis. Merito igitur factum est ut Venerabilis Frater Martialis Ramrez Ponce, Episcopus titulo Caria-
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nensis necnon Auxiliaris Caracensis et moderator officii supremi Cappellaniae copiarum omnium in Venetiola, vota communia amplexus atque Coetum ibi Episcoporum rite percontatus approbaret electionem Beatae Mariae Virginis sub memorato titulo vulgari Nuestra Seora del Valle in Patronam apud Deum copiarum navalium sive classicorum militum in Venetiola eandemque electionem iam factam peteret hac ab Apostolica Sede ut ipsa vicissim sanciret. Nos autem plurimum sane tribuentes efficacitati eius modi patronatus caelestis pro singulis qui eo adiiciuntur et praevidentes iam salutares fructus illius liturgicae dignitatis praesertim inter nuticos ipsos milites perlibenter confirmamus id omne quod flagitanti iam illi Episcopo Cappellaniae moderatori officii concessit Sacra Congregatio pro Sacramentis et Cultu Divino atque certa scientia et matura deliberatione Nostra de Apostolicae potestatis plenitudine, harum Litterarum vi ac perpetuum in modum Beatissimam Virginem Mariam sub appellatione Dominae Nostrae de Valle praecipuam apud Deum Patronam universorum militum copiarumque classicorum in Venetiola confirmamus seu iterum constituimus ac renuntiamus cunctis additis simul honoribus et privilegiis quae praecipuis huius generis Patronis iure congruunt. Contrariis quibuslibet neutiquam obstantibus. Datum Romae apud Sanctum Petrum sub anulo Piscatoris die xvi mensis Martii anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
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Sacrarium Domini a Miraculis in dioecesi Sanctae Rosae de Osos ad gradum tollitur Basilicae Minoris dignitatemque.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Sacra aedes illa honori cultuique Sancti Petri destinata in finibus dioecesis Sanctae Rosae de Osos in Columbia a principio iam tegit atque continenti Christifidelium venerationi ostendit suo in quodam sacello praeclaram Christi Iesu imaginem titulo appellari solitam Domini a Miraculis , sive dicitur vulgari sermone E l Seor de los Milagros. Cum autem templum idem illud eiusque
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memoratum sanctuarium non modo artis sacrae praestantioribus emineret exemplis verum etiam ob id Christi Domini simulacrum prodigiosum a frequentioribus usque credentium inviseretur turnus, placuit Venerabili Fratri Ioachim Garca Ordez ipsi Sanctae Rosae de Osos Episcopo petere hac ab Sede Apostolica ut pro sua dignitate et claritate sacellum istud rite eveheretur ad Basilicae Minoris liturgicum gradum. Nos proinde certo fore confisi ut additus hic perpulcher titulus adiuvet fidelium pietatem corroboretque vitae catholicae vigorem universa in dioecesi admodum libentes adsentimur precibus ita prolatis ac de sententia Sacrae Congregationis pro Sacramentis et Cultu Divino constituimus harum Litterarum virtute ut sacrarium quod nominavimus Domini a Miraculis in templo Sancti Petri sacro dioecesis Sanctae Rosae de Osos ad statum promoveatur condicionemque Basilicae Minoris simulque ut adiciantur eidem sacello cuncta iura ac privilegia quae cultus locis hoc nomine honestatis legitime conveniunt. Praecipimus vero ut singula ea accuratissime serventur quae secundum Decretum De titulo Basilicae Minoris die vi mensis Iunii anno MCMLXVIII foras datum oportet nimirum serventur. Contrariis quibusvis minime obstantibus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die xvn mensis Martii anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco B Sigilli In Secret. Status tab., n. 61//63.
VII
In Re publica Togana Nuntiatura Apostolica conditur.
IOANNES PAULUS P P , II Ad perpetuam rei memoriam. Quoniam in praesenti publicae necessitudinis rationes, quae huic Apostolicae Sedi cum Republica Togana intercedunt, feliciter coniunctae sunt, quo firmiores eae redderentur aptiusque Christifidelium ibi degentium supernae saluti provideretur atque regimini, peropportunum Nobis est visum Apostolicam Nuntiaturam in ista Civitate condere. Itaque certa scientia ac matura deliberatione deque Nostra summa potestate, harum Litterarum vi, Apostolicam Nuntiaturam apud Rempublicam Toganam erigimus et
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constituimus, eidemque omnia et singula deferimus officia, privilegia atque indulta, quae Legationum huiusmodi propria sunt. Haec edicimus, statuimus, decernentes has Litteras firmas, validas atque efficaces iugiter exstare ac permanere suosque plenos atque integros effectus sive nunc sive in posterum obtinere et sortiri. Contrariis nihil obstantibus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die XXI mensis Aprilis, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
ALLOCUTIONES
I
Die Pentecostes, ad Clerum et Populum mane in Petriana basilica congregatos, XVI exeunte saeculo a Concilio Constantinopolitano I celebrato, habita. *
1.
Credo in Spiritum Sanctum, Dominum et vivificantem!
NelPodierno solenne giorno delia Pentecoste la Chiesa Romana si rallegra delia presenza di tanti Fratelli e Sorelle nella fede, dei pellegrini venuti da diverse parti del mondo, come anche degli abitanti che stabilmente risiedono nella Citt eterna. Essa si rallegra in modo particolare delia vostra presenza, amati Fratelli Cardinali e Vescovi, che siete al servizio del Poplo di Dio in mezzo alle diverse nazioni : Voi che, al mio invito, siete oggi convenuti in questa Sede e adesso concelebrate la Santissima Eucarista presso la confessione di San Pietro. Ecco, noi desideriamo confessare con un grande grido delia nostra voce e dei nostro cuore la verit che sedici secoli fa il primo Concilio Costantinopolitano formul ed espresse nelle parole cos ben conosciute. Desideriamo esprimerla cosi, come fu espressa allora :
FFiarevo/usv... e r nvevfjta t o ayiov, r o KVQIOV Kal ZOJOTZOIOV, TO SK rov ITarg exTzooevo/uevov, TO avv IJarQ Kal Ylcp avfjiTiQooKVVOVjuevov Kal avvoaojbievov, TO XaXfjoav t rojv 7tQ0(prxcv.
* Die 7 m. Iunii a. 1981 {per radiophonicas undas missa).
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a C r e d o . . . iri Spiritum Sanctum Dominum et vivificatorem, ex Patre procedentem, cum Patre et Filio adorandum et conglorificandum, qui locutus est per prophetas . E perci i nostri pensieri e i nostri cuori, traboccanti di gratitudine verso lo stesso Spirito di Verit, si rivolgono contemporneamente a quella sede, che ha avuto la fortuna di ospitare quel venerando Concilio il primo Costantinopolitano, che fu il secondo Concilio ecumnico dopo quello Mceno dove nelPodierna festa anche il nostro Venerabile Fratello Dimitrios I, patriarca di Costantinopoli, ringrazia PEterna Luce per aver illuminato, sedici secoli fa, le menti dei nostri Predecessori nelPEpiscopato con lo splendore di quella Verit, che nelParco di ormai cosi numerse generazioni ha mantenuto nelP unita delia fede allora professata la grande famiglia dei confessori di Cristo. E bench nei diversi tempi e luoghi siano sorte delle scissioni nelPunica Chiesa di Cristo, la fede professata dai nostri santi Predecessori nel Credo niceno-costantinopolitano testimonia delVunit originaria e permanente delia Chiesa e ei richiama di nuovo a ricomporre la piena unita di tutti i discepoli di Ges Cristo. Perci, tutti salutiamo oggi con particolare gioia i Venerabili Delegati del Patriarcato Ecumnico di Costantinopoli, guidati dall'Em.mo Metropolita DamasMnos, come pure gli altri Venerabili Rappresentanti delle Chiese e Comunit Ecclesiali, che ci onorano con la loro presenza. Di una simile gioia ei riempie il fatto che la nostra Delegazione, guidata dal Cardinale Massimiliano de Furstenberg, inviata dal Vescovo di Roma alia Sede dei Patriarcato di Costantinopoli, pu partecipare alia splendida Liturgia commemorativa dello storico avvenimento, mediante la quale ambedue le Chiese sorelle di Roma e di Costantinopoli desiderano venerare la Maest di Dio per Popera svolta dal Concilio di mille e seicento anni f a. 2. Pu esserci un giorno pi adatto del giorno delia Pentecoste per una tale celebrazione? Siamo riuniti voi anche fsicamente ed io spiritualmente sotto la volta di questa Basilica, e tutta la nostra coscienza compenetrata dal ricordo dei Cenacolo gerosolimitano, in cui proprio nel giorno delia Pentecoste si trovavano tutti quelli che costituivano la primis1
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At 2, 1.
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sima Chiesa. Si trovavaho nello stesso luogo in cui cinquanta giorni prima la sera del giorno delia risurrezione era venuto tra loro Ges. V e n n e . . . , si ferm in mezzo a loro e disse: "Pace a voi"! Detto questo, mostr loro le mani e il costato . In quel momento non potevano pi avere alcun dubbio, e i discepoli scrive Pevangelista gioirono al vedere il Signore , il Signore Risorto. Allora (( Ges disse loro di nuovo : "Pace a voi" ! Corne il Padre ha mandato me, anch'io mando voi . disse, insomma, parole gi conosciute, eppure nuove : nuove per la novit di tutto il Mistero pasquale, nuove per la novit del Signore Risorto, che le pronunciava : ((io mando voi...)). E soprattutto erano nuove per ci che, subito dopo di esse, veniva affirmato da Cristo. Ecco infatti : Dopo aver detto questo, egli alit su di loro e disse : Ricevete lo Spirito Santo . Cosi, gi allora ricevettero Io Spirito Santo. Gi allora si era iniziata la Pentecoste, quella che sarebbe giunta cinquanta giorni dopo alia sua piena manif estazione ; e questo f u necessario, affinch potesse maturare in essi e rivelarsi alPesterno ci che era accaduto, quando avevano sentito : Ricevete Io Spirito Santo ... , affinch potesse nascere la Chiesa. Nascere vuol dire uscire nel mondo e, per questo fatto, diventare visibile in mezzo agli uomini. Proprio nel giorno delia Pentecoste la Chiesa usci nel mondo e divent visibile in mezzo agli uomini. E ci si realizz nella potenza di quella sera pasquale, la sera di quello stesso giorno delia Risurrezione ; ci avvenne nella potenza delia passione e delia morte dei Signore, il quale per, gi alla vigilia di questa passione, aveva detto chiaramente : ... se non me ne vado, non verra a voi il Consolatore (Paracletos) ; ma quando me ne sar andato, ve lo mander . Se ne era andato, quindi, attraverso la croce e ritorn attraverso la risurrezione, ma non gi per rimanere, bensi per alitare sugli apostoli e per dir loro : Ricevete ! Ricevete Io Spirito Santo ! Oh, quant' buono il Signore! Egli diede loro lo Spirito Santo, che Signore e d la vita..., e con il Padre e il Figlio riceve la stessa gloria e adorazione ... Egli, uguale nella Divinit. Ges diede loro lo
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Spirito Santo ; disse (( ricevete . Ma, pi ancora, non ha f or sc dato, non ha affidato loro stessi alio Spirito Santo? Pu Puomo ricevere il Dio vivente e possederlo come proprio . ? Allora Cristo diede gli Apostoli, quelli che erano Pinizio dei Nuovo Poplo di Dio ed il fondamento delia sua Chiesa, alio Spirito Santo, alio Spirito che il Padre doveva mandare nel Suo nome, alio Spirito di verit, alio Spirito, per mezzo del quale Pamore di Dio stato riversato nei nostri cuori ; U ha dati alio Spirito perch a loro volta 10 ricevessero come il Dono; Dono ottenuto dal Padre per Popera del Messia, del Servo Sofferente di Jahve, di cui paria la profezia di Isaia. E, perci, egli (( mostr loro le mani e il costato , cio i segni dei sacrificio cruento, e poi aggiunse ancora : A chi rimetterete i peccati saranno rimessi; e a chi non Ii rimetterete, resteranno non rimessi . Con queste parole egli conforma il Dono : il Dono dei Consolatore, 11 Dono dato alia Chiesa per Puomo, che porta in s Peredit del peccato. Per ogni uomo e per tutti gli uomini. il Dono dalPAlto, dato alia Chiesa che mandata a tutto il mondo. Nel giorno delia Pentecoste gli Apostoli, e insieme a loro quella primissima Chiesa, uscirono da questo cenacolo pasquale, e subito si trovarono in mezzo al mondo soggetto al peccato e alla morte, e vi si troveranno con la testimonianza delia Risurrezione.
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S.
Credo in Spiritum Sanctum, Dominum et vivificantem ...
Nel ricordo dei Concilio Ecumnico Costantinopolitano primo, professiamo oggi la stessa fede in Colui che Signore e d la vita, che con il Padre e il Figlio riceve la stessa gloria e adorazione ; e, identificando questa venerata Basilica di san Pietro in Roma con Pumile Cenacolo gerosolimitano, noi riceviamo Io stesso Dono! Ricevete lo Spirito Santo . Noi riceviamo lo stesso Dono, cio afiidiamo noi stessi, la Chiesa alio stesso Spirito Santo, al quale una volta per sempre Essa fu affidata gi quella sera del giorno delia Risurrezione e poi al mattino delia festa delia Pentecoste. Ed anzi rimaniamo in questo affidamento
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Cfr. Ov 14, 26. Ov 14, 17; 15, 26; 16, 13. Cfr. Rm 5, 5. Gv 20, 20. Gv 20, 23. Gv 20, 23.
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alio Spirito Santo, che Cristo allora opero mostrando loro le mani e il costato )), i segni delia sua passione, prima di dire : Come il Padre ha mandato me, anch'io mando voi . Noi rimaniamo in questo affidamento alio Spirito Santo, che costitui la Chiesa e continuamente la costituisce sulle stesse fondamenta. Noi rimaniamo, quindi, in questo affidamento alio Spirito Santo, mediante il quale siamo la Chiesa, e mediante il quale siamo mandati, cosi come furono mandati dal Cenacolo quei primi apostoli e la primissima Chiesa gerosolimitana, quando, come dopo un colpo di vento che si abbatt gagliardo, dopo Papparizione delle lingue di fuoco su ciascuno di loro, essi uscirono tra la folla numerosa che era venuta a Gerusalemme per le feste, e parlar ono in diverse lingue come lo Spirito dava loro il potere d'esprimersi ) ) ; e dagli uomini che parla vano in diverse lingue furono ascoltati come coloro che annunziavano nelle nostre lingue le grandi opere di Dio . Rimaniamo, quindi, in questo affidamento alio Spirito Santo, e dopo quasi duemila anni nient'altro desideriamo che rimanere in Lui, non separarci da Lui in nessun modo, non rattristarlo mai :
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perch soltanto in Lui con noi Cristo; perch solo col suo ahito possiamo dire : Ges Signore )) ;
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perch soltanto per la potenza delia sua grazia possiamo gridare : Abb, Padre ; perch soltanto per sua potenza, per la potenza dello Spirito Santo, che Signore e d la vita, noi siamo la stessa Chiesa, la Chiesa in cui vi sono ... diversit di carismi, ma uno solo lo Spirito; vi sono diversit di ministeri, ma uno solo il Signore; vi sono diversit di operazioni, ma uno solo Dio, che opera tutto in tutti. Ea ciascuno data una manifestazione particolare dello Spirito per Putilit comune )). Cosi dunque siamo nello Spirito Santo e in Lui desideriamo rimanere :
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Cfr. Gv 20, 20. Gv 20, 21. Cfr. At 2, 2-3. At 2, 4. At 2, 11. Cfr. Ef 4, 30. 1 Cor 12, 3. Rm 8, 15. 1 Cor 12, 4-7.
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in Lui, che lo Spirito il quale da la vita ed una sorgente di aequa zampillante fino alia vita eterna ;
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in Lui, per il quale il Padre rida la vita agli uomini morti per il peccato, finch un giorno restituir in Cristo i loro corpi mortali ;
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-.in Lui, nello Spirito Santo, che dimora nella Chiesa e nei cuori dei fedeli, ed in essi prega e rende testimonianza delia loro adozione filiale;
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in Lui, che istruisce la Chiesa con diversi doni gerarchici e carismatici e col loro aiuto la guida, e la arricchisce di frutti ;
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in Lui, che con la forza del Vangelo fa ringiovanire la Chiesa e continuamente la rinnova e la conduce alla perfetta unione col suo Sposo.
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Si. In Lui : nello Spirito Santo, nel Paraclito noi desideriamo rimanere, cosi corne ci ha affidati a Lui alio Spirito del Padre Cristo crocifisso e risorto. Ci ha affidati a Lui, donndolo a noi : agli Apostoli ed alia Chiesa, quando nel Cenacolo gerosolimitano ha detto : Ricevete Io Spirito Santo x. E queste parole hanrio cominciato ad aver pratica attuazione dinanzi a tutte le lingue e nazioni nel giorno delia Pentecoste, nel giorno in cui la Chiesa nata nel Cenacolo di Gerusalemme ed uscita nel mondo.
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4.
Credo in Spiritum Sanctum, Dominum et vivificantem ...
Questa fede degli Apostoli e dei Padri, che il Concilio Costantinopolitano nelPanno 381 solennemente professo ed insegn a professare, noi, riuniti in questa Basilica Romana di san Pietro, in unita spirituale con i nostri Fratelli, che celebrano la liturgia giubilare nella Cattedrale del Patriarcato Ecumnico di Costantinopoli, desideriamo professare, insegnandola con la stessa purezza e potenza nelVanno 1981, corne la professo ed insegn a professare quel venerable Concilio sedici secoli f a.
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Cfr. Gv 4, 14; 7, 38-39. Cfr. Bm 8, 10-11. Cfr. 1 Cor 3, 16; 6, 19. Cfr. Gal 4, 6; Bm 8, 15-16 e 26. Cfr. E f 4, 11-12; 1 Cor 12, 4; Gal 5, 22. Cfr. Cost. dogm. Lumen Gentium, 4. Gv 20, 22.
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Desideriamo anche attuare alia sua luce 1'insegnamento dei Concilio Vaticano I I , di quel Concilio dei nostri tempi, il quale ha manifestato cosi generosamente 1'opera dello Spirito Santo, che Signore e d la vita, in tutta la missione delia Chiesa. Desideriamo, quindi, di attuare nella vita questo Concilio, che diventato la voce e il compito delle nostre generazioni, e di comprendere ancora pi profondamente 1'insegnamento degli antichi Concili e, in particolare, di quello che si svolse mille seicento anni fa a Costantinopoli. In questa luce fissando lo sguardo sui mistero dell'unico Corpo, che composto da diverse membra noi auspichiamo con nuovo fervore che si realizzi quelVunit a cui, in Cristo, sono chiamati tutti coloro che secondo le parole di Paolo sono stati battezzati in un solo Spirito per formare un solo corpo ; tutti coloro che sono stati abbeverati a un solo Spirito . Lo auspichiamo in particolare con nuovo fervore, nel giorno odierno, che ci ricorda i tempi delia Chiesa indivisa. E perci gridiamo :
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(( O luce beatissima, invad nelP intimo il cuore dei tuoi fedeli (Sequenza), ai nostri tempi, nei quali la faccia delia terra si tanto arricchita grazie alla creativit ed al lavoro delPuomo mediante le opere delia scienza e delia tcnica, quando tanto profondamente sono gi stati esplorati V interno delia terra e gli spazi delV universo csmico, quando contemporneamente Pumanit si trova dinanzi minacce tuttora sconosciute da parte delle forze che Puomo stesso ha sprigionato. Oggi noi, Pastori delia Chiesa, eredi di coloro che ricevettero lo Spirito Santo nel Cenacolo delia Pentecoste, dobbiamo uscire, cosi come loro, consapevoli delV immensit del Dono, che nella Chiesa viene partcipato dalla famiglia umana : noi dobbiamo uscire ... continuamente uscire nel mondo e, trovandoci in diversi luoghi delia terra, dobbiamo ripetere con ancor maggiore fervore : Scenda il tuo Spirito, e rinnovi la faccia delia terra! Scenda ! ... Attraverso la storia delPumanit, attraverso la storia del mondo visibile la Chiesa non cessa di confessare :
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, ;
.... '
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Credo nello Spirito! Credo nello Spirito Santo, che Signore e d la vita. Credo in Spiritum Sanctum, Dominum et vivificantem. In questo Spirito noi rimaniamo. Amen.
II
Die Pentecostes, ad Clerum et Populum vesperi in area Liberianae basilicae congregatos, XV saeculo cum dimidio exeunte a Concilio Ephesino celebrata, habita.* I. ATTO DI VENERAZIONE
1. Credo in Spiritum Sanctum, Dominum et vivificantem. Queste parole, con le quali la Chiesa professa la sua fede, ei hanno fatto riunire, nel mattino delPodierna Pentecoste, nella Basilica di San Pietro. Infatti quest'anno si compiono mille seicento anni dal primo Concilio Costantinopolitano, che proprio con queste parole ha espresso la fede nella divinit dello Spirito Santo : (( Qui cum Patre et Filio simul adoratur et conglorificatur . Le S t e s s e parole ci fanno venire, in queste ore serali delia Pentecoste, alia Basilica di Santa Maria Maggiore. Se infatti, venerabili Fratelli nell'Episcopato, dobbiamo rendere un pieno oinaggio di adorazione alio Spirito Santo che d la vita (credo in Spiritum Sanctum, Dominum et vivificantem!) allora dobbiamo venerarLo soprattutto in Ges Cristo : in quel Ges che fu coneepito dallo Spirito Santo, e nacque da Maria Vergine. Egli infatti, Egli solo, Egli unico, il frutto pi splendid delPopera dello Spirito Santo in tutta la storia delia creazione e delia redenzione. Egli la pienezza pi perfetta di questa vita che lo Spirito Santo d: Dio da Dio, Luce da Luce, generato come Figlio dalla stessa sostanza del Padre e non creato, che per noi uomini e per la nostra salvezza si incarnato nel seno delia Vergine Maria per opera dello Spirito Santo. 2. Per venerare quindi lo Spirito Santo nella ricorrenza di quest'anno giubilare, che richiede da noi tutti una particulare devozione verso di Lui, veniamo ora, nella sera di Pentecoste, a questa Basilica
* Die 7 m. Iunii a. 1981 (per radiophonicas undas missa). i.
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Mariana di Roma, nel tempio che da tanti secoli esalta proprio quel culmine e quella pienezza delVopera dello Spirito Santo nelVuomo. Ci induce a questo nuovo incontro anche la circostanza che nell'Anno dei Signore 1981, in cui si compiono sedici secoli dal primo Concilio Costantinopolitano, ricorrono anche millecinquecentocinquanta anni dal successivo Concilio in Efeso, che nella viva tradizione delia Chiesa si iscritto corne il Concilio cristologico e mariologico insieme. L'opra pi splendida realizzata dallo Spirito Santo mediante V incarnatione, cio il divenire uomo dei Verbo Eterno, del Dio-Piglio, si compiuta col consapevole assenso e con Pumile fiat di Colei che, diventando la Madre di Dio, ha detto di se stessa : Eccomi, sono la serva dei Signore Cosi dunque Popera dello Spirito Santo, Popera pi perfetta nella storia delia creazione e delia salvezza, contemporneamente costituita dal fatto che il Figlio di Dio, delia stessa sostanza delP Eterno Padre, si fatto uomo e che Maria di Nazaret, la serva dei Signore delia S t i r p e di Davide, diventata la vera Madre di Dio: Theotokos. Questa verit i Padri dei Concilio di Efeso hanno professato, e tutto il poplo cristiano ha accolto tale proclamazione con grandissima gioia.
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3. Veniamo quindi, venerabili Fratelli, e insieme voi tutti, amati Figli e Figlie, a questa Basilica Mariana di Roma per annunziare approfittando dei due importanti anniversarii che convergono i magnalia Dei : le grandi opere di Dio, che illuminano la via delia Chiesa attraverso i secoli ed i millenni. In questo tempo, in cui ei avviciniamo al termine del secondo Millennio dalla venuta di Ges Cristo, desideriamo con rinnovato slancio di fede rivedere queste vie che Lo hanno introdotto nel mondo e L'hanno congiunto con la storia delia grande famiglia umana per tutti i tempi. Queste vie sono passate attraverso Pinscrutabile azione dello Spirito Santo Colui che Signore e d la vita e nello stesso tempo attraverso il cuore umile delia serva dei Signore, Maria di Nazaret. Benedictus Dominas Deus Israel, quia visitavit et fecit redemptionem plebis suae!. Magnificat anima mea Dominum ... quia fecit mihi magna qui potens est.
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4. Quando questa mattina ei siamo riuniti nella Basilica di San Pietro in Vaticano, quello splendido tempio ci sembrato che fosse il povero cenacolo gerosolimitano, nel quale Cristo si present dopo la sua Risurrezione, e, dopo aver salutato gli Apostoli con Paugurio di pace, alit su di essi dicendo : Ricevete Io Spirito Santo . Mediante queste parole essi ricevettero il Dono, che Egli aveva ottenuto loro mediante la sua passione, e contemporneamente furono affidati alio Spirito Santo sulla strada delia missione, che Cristo aveva aperto dinanzi a loro : Come il Padre ha mandato me, anch'io mando voi . Tutta la Chiesa f u allora affidata alio Spirito Santo per tutti i tempi. Nelle parole pronuncate la sera del giorno delia Risurrezione ebbe gi inizio la Pentecoste delle festivit gerosolimitane. Noi che siamo riuniti nella festa di Pentecoste dell'Anno del Signore 1981, desideriamo ricevere di nuovo lo stesso Dono, perseverando come Successori degli Apostoli dei Cenacolo nella frvida deditione alio Spirito Santo, al quale Cristo gi allora ha affidato la Chiesa in modo irreversibile, fino alia fine del mondo.
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5. E qui, presso questa Basilica Mariana di Roma, sentiamo in modo ancor nuovo la somiglianza con gli Apostoli che, riuniti nel cenacolo, perseveravano in preghiera con Maria, Madre di Cristo. Siamo venuti qui perch, ricordando in modo particulare la presenza di Maria alia nascita delia Chiesa, fissiamo lo sguardo nella sua mirabile Maternit, che per noi speranza e ispirazione sulle vie delia missione ereditata dagli Apostoli ^- ereditata dal giorno delia Pentecoste gerosolimitana. 6. Oh quanto bello essere qui ! Quanto bello che il Concilio Vaticano I I , annunciando nel nostro seclo i (( magnalia Dei , ei abbia manifestato il posto particulare di Maria nel mistero di Cristo e insieme delia Chiesa; e ei abbia indicato questo posto, seguendo fedelmente Pnsegnamento degli antichi Concili e la luce ereditata dai grandi Padri delia Chiesa e Maestri delia fede. La Madre di Dio figura delia Chiesa, corne gi insegnava Sant'Ambrogio, nelPordine cio delia fede, delia carita e delia perfetta
* Qv 20, 22. Cfr. Gv 20, 21.
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unione con Cristo ... Orbene, la Chiesa, la quale contempla 1'arcana santit di Lei e ne imita la carita ... diventa essa pure madre: poich con la predicazione e il battesimo genera a una vita nuova e immortale i figli, concepiti ad opera dello Spirito Santo e nati da Dio ... Onde anche nella sua opera apostolica la Chiesa giustamente guarda a Colei, che gener Cristo concepito appunto dallo Spirito Santo e nato dalla Vergine per nascere e crescere anche nel cuore dei fedeli per mezzo delia Chiesa .
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7. Ringraziamo lo Spirito Santo per il giorno delia Pentecoste ! Ringraziamolo per la nascita delia Chiesa! Ringraziamolo perch a questa nascita fu presente la Madre di Cristo, che per severa va nella preghiera con la Comunit primitiva ! Ringraziamo per la Maternit di Maria, che si comunicata e continua a comunicar si alia Chiesa! Ringraziamo per la Madre sempre presente nel cenacolo delia Pentecoste! Ringraziamo perch possiamo chiamarLa anche Madre delia Chiesa !
I I I . ATTO DI AFFIDAMENTO
8. O Tu, che pi di ogni altro essere umano sei stata affidata alio Spirito Santo, aiuta la Chiesa dei Tuo Figlio a perseverare nello stesso affidamento, perch possa riversare su tutti gli uomini gli ineffabili beni delia Redenzione e delia Santificazione, per la liberazione delPintera creazione. O Tu, che sei stata con la Chiesa agli inizi delia sua missione, intercedi per essa affinch, andando in tutto il mondo, ammaestri continuamente tutte le nazioni ed annunzi il Vangelo ad ogni creatura. La parola delia Verit Divina e lo Spirito delP Amore trovino accesso nei cuori degli uomini, i quali senza questa Verit e senza questo Amore non possono davvero vivere la pienezza delia vita. O Tu, che nel modo pi pieno hai conosciuto la forza dello Spirito Santo, quando Ti stato concesso di concepire nel Tuo seno verginale e di dare alia luce il Verbo Eterno, ottieni alia Chiesa che possa continuamente far rinascere dalPacqua e dallo Spirito Santo i figli e le figlie di tutta la famiglia umana, senza alcuna distinzione di lingua, di
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razza, di cultura, dando loro in tal modo il potere di diventare figli di Dio )). O Tu, che sei cosi profondamente e maternamente legata alia Chiesa, precedendo sulle vie delia fede, delia speranza e delia carita tutto il Poplo di Dio, abbraccia tutti gli uomini che sono in cammino, pellegrini attraverso la vita temporale verso gli eterni destini, con quell'amore che lo stesso Reden tore divino, Tuo Figlio, ha riversato nel Tuo cuore dall'alto delia croce. Sii la Madre di tutte le nostre vie terrene, perfno quando esse diventano tortuose, affinch tutti ci ritroviamo, alla fine, in quella grande Comunit che il Tuo Figlio ha chiamato Ovile, ofrendo per essa la sua vita come Buon Pastore.
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O Tu, che sei la prima Serva dell'unit del Corpo di Cristo, aiutaci, aiuta tutti i fedeli, che risentono cosi dolorosamente il dramma delle divisioni storiche dei Cristianesimo, a ricercare con costanza la via dell'unit perfetta dei Corpo di Cristo mediante la fedelt incondizionata alio Spirito di Verit e di Amore, che stato a loro dato a prezzo delia Croce e delia Morte dei Tuo Figlio. O Tu, che sempre hai desiderato di servir ! Tu che servi come Madre tutta la famiglia dei figli di Dio, ottieni alia Chiesa che, arricchita dallo Spirito Santo con la pienezza dei doni gerarchici e carismatici, prosegua con costanza verso il futuro per la via di quel rinnovamento che proviene da ci che dice lo Spirito Santo e che ha trovato espressione nell'insegnamento del Vaticano I I , assumendo in tale opera di rinnovamento tutto ci che vero e buono, senza lasciarsi ingannare n in una direzione n nell'altra, ma discernendo assiduamente tra i segni dei tempi ci che serve all'avvento del Regno di Dio. O Madre degli uomini e dei popoli, Tu conosci tutte le loro sofferenze e le loro speranze, Tu senti maternamente tutte le lotte tra il bene e il male, tra la luce e le tenebre che scuotono il mondo accogli il nostro grido rivolto nello Spirito Santo direttamente al Tuo cuore ed abbraceia con V amore delia Madre e delia Serva dei Signore coloro che questo abbraccio pi aspettano, e insieme coloro il cui affidamento Tu pure attendi in modo particolare. Prendi sotto la tua protezione materna Pintera famiglia umana che, con affettuoso trasporto, a Te, o Madre, noi aflidiamo. S'avvicini per tutti il tempo delia pace e delia liberta, il tempo delia verit, delia giustizia e delia speranza. O Tu, che mediante il mistero delia Tua particolare santit, libera
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da ogni macchia sin dal momento dei Tuo concepimento, risenti in modo particolarmente profondo che tutta la creazione gerne e soffre ... nelle doglie del parto , mentre, sottomessa alla caducit , nutre la speranza di essere lei pure liberata dalla schiavitu delia corruzione , contribuisci, senza sosta, alia rivelazione dei figli di Dio , che la creazione stessa attende con impazienza , per entrare nella liberta delia loro gloria. O Madre di Ges, glorificata ormai in Cielo nel corpo e nelPanima, quale immagine e inizio delia Chiesa, che dovr avere il suo compimento nell'et futura qui sulla terra, fino a quando non verra il giorno del Signore non cessare di brillare innanzi al Poplo pellegrinante di Dio quale segno di sicura speranza e di consolazione . Spirito Santo Dio, che con il Padre e il Figlio sei adorato e glorificato ! Accetta queste parole di umile affidamento indirizzate a Te nel cuore di Maria di Nazaret, Tua Sposa e Madre del Redentore, che anche la Chiesa chiama sua Madre, perch sin dal cenacolo delia Pentecoste da Lei apprende la propria vocazione materna! Accetta queste parole delia Chiesa pellegrinante, pronuncate tra le fatiche e le gioie, tra le paure e le speranze, parole che sono espressione di affidamento umile e fiducioso, parole con cui la Chiesa affidata a Te, Spirito del Padre e dei Figlio, nel cenacolo delia Pentecoste per sempre, non cessa di ripetere insieme con Te al suo Sposo divino : Vieni ! (( Lo Spirito e la sposa dicono al Signore Ges "Vieni" . Cosi la Chiesa universale si presenta come un poplo adunato nelPunita del Padre, del Figlio e dello Spirito Santo. Cosi noi oggi ripetiamo : Vieni , confidando nella tua materna intercessione, o clemente, o pia, o dolce Vergine Mara.
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 16 Aprilis 1981. Cathedrali Ecclesiae Seguntinae-Guadalaiarensi Exc.mum P. D. Iesum Pia Ganda, hactenus Episcopum titularem Raretensem. die 29 Aprilis. Cathedrali Ecclesiae Catharensi R. D. Marcum Peric, Vicarium Generalem dioecesis Mandetriensis-Dumnensis. die 25 Maii. Cathedrali Ecclesiae Oranensi R. P. Petrum Lucianum Claverie, ex Ordine Fratrum Praedicatorum. die 27 Maii. Cathedrali Ecclesiae Albasitensi Exc.mum P. D. Victorem Oliver Domingo, hactenus Episcopum Tirasonensem. die 2 Iunii. Coadiutorem c. i. s. Exc.mi P. D. Ioannis W. Gran, Episcopi Osloensis, Exc.mum P. D. Gerardum Schwenzer, SS. CC., Episcopum Prelatum Trudensem. die 6 Iunii. Cathedrali Ecclesiae Verulanae-Frusinatensi Exc.mum P. D. Angelum Celia, hactenus Episcopum titularem Vissalsensem et Auxiliarem Archidioecesis Panormitanae ; Cathedrali Ecclesiae Ferentinae Exc.mum P. D. Angelum Celia, hactenus Episcopum titularem Vissalsensem et Auxiliarem Archidioecesis Panormitanam die 7 Iunii. Cathedrali Ecclesiae Septemlacunensi, Exc.mum P. D. Iosephum de Lima, hactenus Episcopum Itumbiarensem. Cathedrali Ecclesiae Iaboticaballensi, Exc.mum P. D. Aloisium Eugenium Perez, hactenus Episcopum alespolitanum. die 12 Iunii. Titulari episcopali Ecclesiae Thimidorum Regiorum R. D. Ioannem Wieczorek, parochum in oppido vulgo Bogacica, quem deputavit Auxiliarem Exc.mi P. D. Alfonsi Nossol, Episcopi Opoliensis. die 13 Iunii. Cathedrali Ecclesiae Aurelianensi R. D. Renatum Picandet, e clero dioecesis Molinensis. die 15 Iunii. Cathedrali Ecclesiae Culmensi Exc.mum P. D. Marianum Przykucki, hactenus Episcopum titularem Glendalacensem.
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die 27 Iunii. Cathedrali Ecclesiae Itumbiarensi, R. D. Iosephum Bel vinum do Nascimento, e clero Marianensi. Titulari episcopali Ecclesiae Gegitanae R. D. Herminium Negrn Santana, curionem paroeciae vulgo Comerlo in dioecesi Caguana, quem deputavit Auxiliarem Em.mi P. D. Aloisii S. R. E. Cardinalis Aponte Martnez, archiepiscopi S. Ioannis Portoricensis. Titulari episcopali Ecclesiae Doliensi R. D. Fridericum Ostermann, parochum in oppido vulgo Rheine, quem deputavit Auxiliarem Exc.mi P. D. Rainardi Lettmann, Episcopi Monasteriensis. Titulari Episcopali Ecclesiae Afufeniensi, R. D. Franciscum Schulte, curionem paroeciae Sanctae Margaritae, quem deputat Auxiliarem Em.mi P. D. Ioannis S. R. E. Cardinalis Krol, Archiepiscopi Philadelphiensis. Titulari Episcopali Ecclesiae Cillitanae, R. D. Aloisium De Simone, curionem paroeciae Sanctae Monicae, quem deputat Auxiliarem Em.mi P. D. Ioannis S. R. E. Cardinalis Krol, Archiepiscopi Philadelphiensis. Titulari Episcopali Ecclesiae Equiliensi, R. D. Carolum Grahmann, Vicarium Generalem archidioecesis S. Antonii, quem deputat Auxiliarem Exc.mi P. D. Patricii Flores, Arciepiscopi eiusdem Sedis. die 30 Iunii. Cathedrali Ecclesiae Ossoriensi Exc.mum P. D. Laurentium Forristal, hactenus Episcopum titularem Rotdonensem. Titulari Episcopali Ecclesiae Tigensi, R. D. Danielem Walsh, Cancellarium Curiae S. Francisci in California, quem deputat Auxiliarem Exc.mi P. D. Ioannis Quinn, Archiepiscopi eiusdem Sedis. die 10 Iulii. Cathedrali Ecclesiae Arci Vorthensi, R. D. Iosephum Delaney, Cancellarium Curiae Brovnsvillensis. die 13 Iulii. Cathedrali Ecclesiae Geraldtonensi, R. D. Gulielmum Foley, Administratorem Ecclesiae cathedralis Perthensis. die 21 Iulii. Titulari Episcopali Ecclesiae Maximianensi in Byzacena, R. D. Alfredum Hughes, rectorem seminarii maioris Bostoniensis, quem deputat Auxiliarem Em.mi P. D. Humberti S. R. E. Cardinalis Medeiros, Archiepiscopi eiusdem Sedis. die 28 Iulii. Cathedrali Ecclesiae S. Ioannis a Lacubus Exc.mum P. D. Iosephum Lpez Lara, hactenus Episcopum Huaiupanensem. die 30 Iulii. Cathedrali Ecclesiae Duitamensi Exc.mum P. D. Iesum Mariam Coronado Caro, hactenus Episcopum Girardotensem. die 3 Augusti. Cathedrali Ecclesiae Sinceleiensi, R. P. Hectorem Jaramillo Duque, sodalem Societatis S. Francisci Salesii, hactenus Praefectum Apostolicum Ariariensem.
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i
AREQUIPEN. Beatificationis et Canonizationis Ven. Servae Dei Annae ab Angelis Monteagudo, Monialis Professae Ordinis S. Dominici (f 1 6 8 6 ) .
SUPER DUBIO
An et de quo miraculo constet, in casu et ad effectum de quo agitur. Anna ab Angelis Monteagudo, natione Peruviana, natu Arequipensis, religione monialis ex Ordine S. Dominici (1602-1686), laudabilis adeo fuit cum Patre caelesti et hominibus conversationis, ut de eius virtutibus supra communem modum exercitis Paulus Papa VI die 23 Maii anno 1975 edixerit. Septuaginta fere annos suae vitae religiosae, arcta excelluit paupertate, dum dives misericordiae fuit erga animas defunctorum. Et quae claustri humilitate occulebatur, prece, consilio et opere quinque profuit episcopis et cuncto populo ecclesiae Arequipensis. Quae sanctimonialis, sicut vitam in terris degens exstitit civibus suis consiliorum et solacii mater, ad superos evecta bonorum mediatrix apud Deum non secus invaluit. Tot inter suae intercessionis signa, tria per saecula ostensa, miranda haec sanatio nunc aperte agnoscitur pro illius Beatificatione rite assequenda. Paucis ut recolamus verbis, domina Maria Vera de Jarrin, mater familias Arequipae nata (a. 1886), die 2 Novembris anni 1931 cuidam in utero explorationi subiecta fuit, ob crebras quas patiebatur metrorragias. Valetudo tamen cum in peius laberetur, die 10 Martii anni 1932 in civico nosocomio de Goyeneche iteratae explorationi penitius submissa est. Inferiori abdomine resecto, oculis manibusque chirurgi statim procul dubio palam prodiit gravissimum adeno-carcinoma, nedum uteri corpus totum afficiens, sed et in cetera plvica organa late diffusum. Eapropter medicorum ars in cassum visa est tanto morbo posse obniti, quod letha-
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lern prognosim certo secum ferebat. Ideoque, utero fere inoperato, mulier in sua aegrotatione morti obnoxia permansit. At, ne duorum quidem dierum spatio, sine ulla therapia in melius restituta, brevi adeo convaluit, ut mense sequenti ad domestica munera obeunda iam esset idnea. Quae mulier integris viribus ad mortem usque (a. 1966) dies traduxit, maligni supra dicti morbi omnino expers. Tres a curatione medici, de improvisa morbi resolutione obstupefacti, extemplo censuerunt solius omnipotentis Dei digito moribundam fuisse in plenam valetudinem erectam. Idemque opinati sunt ipsa sanata, eiusque domus tota, cognati et vicini : quippe qui venerabilem sororem Annam Monteagudo, indesinenti fiducia et multiplici supplicatione, sibi sospitem essent adprecati. Multa subinde et postero tempore collecta sunt documenta, quae de sanatione eiusque duratione fidem facerent. Eaque omnia verbotenus insuper et medici et alii testes, ex iure inducti, confirmarunt in Processu auctoritate Apostolicae Sedis anno 1974 in curiis Limana et Arequipensi constructo. Quam inquisitionem iuxta canonum normas fuisse peractam edixit haec Sacra Congregatio decreto dato die 25 Novembris anni 1977. Supererat ergo ut iterato iudicio huiusmodi sanatio de more subiceretur, nempe et peritorum Collegii Medicorum et Peculiaris Congressus Consultorum. Unanimis utrobique pro rata parte prolata est sententia : scilicet et morbi curationem praeter medicae scientiae leges evenisse (30 Maii a. 1979) et illam esse undequaque mirum a Deo patratum (11 Novembris a. 1980). Tertio demum propositum fuit discutiendum mirum coetui Patrum Cardinalium plenario die 27 Ianuarii a. 1981 ; in quo de omnibus retulit Rev.mus D.nus Marius Aloisius Cardinalis Ciappi, Causae huius ponens seu relator, et singuli adunati Patres suam patefecerunt mentem. Quapropter, in audientia die 5 mensis Februarii huius anni 1981 infrascripto Cardinali Praefecto concessa, Summus Pontifex Ioannes Paulus II huiusmodi sententiam ratam habuit et confirmavit iussitque de casu apparari decretum. Denique, hac subsignata die, accitis infrascripto S. Congregationis Cardinali Praefecto, Cardinali Causae relatore, meque a secretis Antistite cum ceteris de more convocandis, edixit ; Constare de uno miraculo, Venerabilis Annae Monteagudo intercessioni tributo, id est de rpida, perfecta et duratura sanatione Dominae Mariae Verae de Jarrin, a
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gratissimo et incurabili adeno-carcinomate corporis uterini in tertio gradu.

Quod decretum publici iuris fieri et in Acta S. O. pro Causis Sanctorum referri mandavit. Romae, die 30 Martii A. D. 1981.
PETRUS Card. PALAZZINI,
Praefectus
L. B S. S3 Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
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PAPIEN. SEU MEDIOLANEN.
Beatificationis et Canonizationis Ven. Servi Dei Richardi Pampuri, Medici Chirurgi, Religiosi Professi Ordinis Hospitalarii S. Ioannis a Deo. SUPER DUBIO
An et de quibus miraculis constet, in casu et ad effectum de quo agitur.

Apostolorum spiritu ductus et Christi caritate compulsus, monitum ipsius Iesu Christi: crate infirmos)) (cf. Luc. 10, 9), pro vitae proposito habuit Famulus Dei Richarus Pampuri, pro certo habens etiam eadem ratione se Evangelii praeconem esse futurum. Natus sub fine praeteriti saeculi, supremum diem Mediolani ipse obiit die 1 mensis Maii anno 1930, sanctitatis fama condecoratus. Heroicas eum coluisse virtutes Paulus Papa VI, fel. r e c , die 12 mensis Iunii anno 1978 sollemniter declaravit. Hinc huius Causae sollertes actores toti in eo fuerunt ut alteram institurent actionem, quae de miraculis est a Deo patratis per eiusdem Venerabilis Servi Dei intercessionem, ut ad ipsius sollemnem beatificationem deveniri queat. Binae autem, quae ad hunc effectum sunt propositae mirae sanationes, breviter describuntur infra. Sanatio prior contigit Foroiuliensi viro rusticano, Adeodato Comand, tunc quinquaginta et quinque annos nato. Is namque iam circiter quindecim annis antea, perturbationes molestiasque ex abdomine experiri coeperat, idque praesertim ob cibi vinolentiaeque intemperantiam. Procedente autem tempore crebiores sunt factae eiusmodi molestiae, gravi cum damno integreae eiusdem viri valetudinis. Rebus sic statibus, medio
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mense Maio, anno 1952, in nosocomium Sancti Iusti, in urbe Goritia, deductus, diagnosis edita est peritonitidis ex alta perforatione. Peracta laparatomia, quae vocatur, explorationis causa, haud fuit possibile causam reperire morbi; et cum nihil remansisset agendum, praeter sueta remedia medica adhibere, nullaque superfuisset sanationis spes, positaque a medicis infausta prognosi quoad vitam, cum imminenti quidem morte, supplicatum est supernum Venerabilis Richardi Pampuri patrocinium; nec in vanum, nam misericors Deus effusas preces exaudivit: Adeodatus Comand horis matutinis die 18 Maii, post chirurgicam actionem noctu peractam, plene se sanatum conclama vit. Tum a curatione medici et testes, tum periti canonici, tum Medicum Consilium Sacrae ipsius Congregationis concorditer asseruere sanationem descriptam praeter naturae contigisse vires. Altera vero mira sanatio respicit Ferdinandum Michelini, pictorem Mediolanensem, quadraginta duorum annorum, qui ineunte Augusto mense a. 1959, doloribus in abdomine tentari coepit. Agi tunc dixit a cura medicus de ulceratione duodeni, quae, adhibita opportuna therapia, fuit devicta. Ast, post mensem, cum crisis facta sit peior, aegrotus in nosocomium est deductus ibique periti agi censuerunt de acuta peritonitide ex probabili perforatione alicuius organi endoabdominalis vel ex intestinali occlusione. Peracta statim explorativa laparatomia, comprobatus est gravissimus adbominis status, praesertim ob impossibilitatem inveniendi et suendi perf orationem internam. Quapropter aegrotum brevi moritur um medici praevidebant. Cum id ante chirurgicam sectionem merito timeretur, Ven. Servi Dei Richardi Pampuri praesidium et auxilium invocari iam coeptum erat, idque ferventius post ipsam operationem, appositis aegroto eiusdem Venerabilis imagine atque veste. Quae preces inanes non fuere; etenim mane insequentis diei 16 Septembris, dum medicus aegrotum adhortatur ut miraculum imploraret, aegrotus respondit magna voce miraculum iam evenisse. Quod ipse medicus statim mirabundus confirmavit. Sanationem hanc accidisse praeter modum rapidam et perfectam testes et periti omnes declararunt. Super hisce miris sanationibus processus canonici instructi sunt, et quidem super priore apud Curiam archiepiscopalem Goritiensem anno 1954, super altera vero in Curia archiepiscopali Mediolanensi anno 1962. Qui processus, etsi ordinaria potestate adornati fuerint, vim et valorem processuum auctoritate apostolica constructorum habere, benigne concessit Sacra haec pro Causis Sanctorum Congregatio, deque eorum iuridica validitate Decretum exiit die 16 Decembris anno 1978.
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Servatis igitur de iure servandis atque declarata, in coetu diei 5 Iulii anno 1979, a Consilio Medicorum nostri Fori utriusque sanationis praeternaturali indole et causa, de iisdem sanationibus disceptatum est primo ab Officialibus Patribusque Consultoribus in Congressu Peculiari die 13 mensis Ianuarii 1981 habito; deinde in Plenaria Patrum Cardinalium Congregatione, die 24 mensis Februarii eodem anno celebrata in Vaticanis aedibus, ponente seu relatore Causae Rev.mo Mario Aloisio Ciappi. Qui omnes, proposito dubio num constaret de miris sanationibus divinitus patratis intercedente Venerabili Richardo Pampuri, adfirmando responderunt. Facta postmodum, die 6 Martii eiusdem anni, Summo Pontifici Ioanni Paulo II de hisce omnibus relatione, Sanctitas Sua vota Patrum Cardinalium rata habens et confirmans, mandavit ut super praedictis prodigiosis sanationibus Decretum appararetur. Quod cum rite esset factum, hodierno die Sanctitas Sua, accitis Cardinalibus infrascripto Praefecto et Mario Aloisio Ciappi, Causae ponente seu relatore, meque Antistite a secretis, ceterisque de more convocandis, eisque astantibus, praesens Decretum promulgavit, videlicet : Constare de duobus miraculis, Venerabili Servo Dei Richardo Pampuri intercedente, a Deo patratis, nempe de instantnea perfectaque sanatione tum domini Adeodati Comand, a pritonite acuta generalizzata, originata da lesione di rgano sopramesocolico, probabilmente a livello dei crocicchio duodeno-bilio-pancretico , tum domini Ferdinandi Michelini da pritonite acuta generalizzata in soggetto con manifestazioni perivisceritiche in stato di occlusione intestinale, lacerazione intra-operatoria di ansa intestinale non seguita da corretta sutura)). Hoc autem Decretum publici iuris fieri et in acta huius Sacrae Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 30 mensis Martii, A. D. 1981.
L.
m s.
83 Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
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III
IANUEN.
Beatificationis et Canonizationis Ven. Servae Dei Mariae Repetto, Religiosae Instituti Filiarum Dominae Nostrae de Monte Calvario (1807-1890).
SUPER DUBIO
An et de quo miraculo constet, in casu et ad effectum de quo agitur. Dei Famula Maria Repetto, initio superioris saeculi (die 31 Octobris a. 1807) in oppido v. d. Voltaggio, intra Ianuensis archidioecesis fines, nata, Ianuaeque mortua (die 5 Ianuarii a. 1890), quamvis in religiosa domo obscuris tantum sarcinatricis et ianitricis muneribus iuncta sit per unum et sexaginta annos, ita ut tota vita eius vere dici possit plane abscondita cum Christo in Deo (cfr. Col. 3, 3), est tamen vere mirabilis in oculis nostris (cfr. Ps. 117, 23), quia innumeri, sive pauperes sive divites, sive iuvenes sive senes, sive plebei sive optimates, caritatem ipsius et vitae sanctitatem admirantes, ex urbe Genua, immo ex tota Liguriae regione, ad eam, quasi ad missionariam et venatricem animarum, fidentiores accurrebant, salutaria recepturi consilia ; verbum divina sapientia plenum audituri ; quaedam subsidia, inopia pressi, sibi comparaturi. Omnes itaque ad eam confluebant et saltem orationibus eius se commendabant, quasi ipsa Serva Dei cuiusdam reginae domus felix dispensatrix esset. Quapropter populus Ianuensis eandem Servam Dei Mariam Repetto, adhuc viventem, Monachae Sanctae titulo honestabat (cfr. Decretum super virtutibus: AAS [1969], 202). Porro, constare de eiusdem Servae Dei virtutibus in gradu heroico exercitis, Paulus Papa VI, servatis de iure servandis, die 4 mensis Iulii anno 1968 sollemniter decrevit. Ita strata erat via ad miraculorum discussionem, iure requisita, pro eiusdem sollemni beatificatione obtinenda. Duae autem sanationes, intercessioni Venerabilis Mariae Repetto tributae, huic Sacrae Congregationis ad cognoscendum fuere a Causae actoribus exhibitae, quarum tamen altera non eum nacta est felicem exitum, quem nostrum exigit ius. Altera vero, quae mirum in modum patrata per hoc Decretum agnoscitur haec est : Nicolaus Ratto, faber caementarius Ianuensis, triginta annos natus, die 21 mensis Augusti anni 1946, chirurgicae sectioni fuit subiectus, quae constitit in quarun-
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dam venarum varicosarum coronis spermatici resectione, italicis verbis: d a varicocele sinistra)). Eodem autem die sub vesperis vehementes abdominales sentire coepit dolores. Ad morbi causam dignoscendam peracta est postridie laparatomia; et medici agi dixerunt de ileo paralytico seu de occlusione dynamica postoperatoria. Biduo post tertius habetur chirurgicus interventus, quam cecostomiam vocant, at incassum ; aegroti status peior fiebat. Rebus sic stantibus, idest medicis remediis desperatis, vespere diei 24 mensis Augusti, intercessio imploratur Venerabilis Servae Dei Mariae Repetto, inchoatis triduanis supplicationibus. Nec fruxtra; mane enim insequentis diei 25 Augusti, medicus plenam sanationem aegroti comperuit atque prodigium evenisse clamavit, quod et alii medici et testes fassi sunt. Super hac mira sanatione instructus est annis 1951-1953 processus Apostolicae Sedis auctoritate apud Curiam archiepiscopalem Ianuensem, Romamque transmissus, Sacra tunc Rituum Congregatio de validitate iuridica eiusdem processus devrevit die 17 mensis Ianuarii anno 1958. Consilium autem Medicum penes nostrum Forum constitutum super natura et modo praedictae sanationis, pro sua competentia, die 25 Septembris anni 1968, disceptavit, sed votorum restrictus circa sanationis praeternaturalitatem non attigit requisitum a iure numerum. Quapropter Causae actores, novis elementis allatis, postulaverunt ut ad ulteriora procederetur in disceptanda sanationis indole. Et Paulus Papa VI, die 18 Maii a. 1974, precibus annuens, decernere dignatus est : proced posse, prouti de iure, ad formalem disceptationem. Hinc res tota theologorum studio et iudicio fuit proposita ; primum quidem in Congressu Peculiari diei 8 Ianuarii anni 1980, et deinde, die 16 Decembris eodem anno 1980, in Congregatione Plenaria Patrum Cardinalium, ponente seu relatore Rev.mo Cardinali Mario Aloisio Ciappi. Quibus de rebus facta demum, in Audientia diei 5 mensis Februarii insequentis anni 1981, Summo Pontifici Ioanni Paulo II peculiari ac fideli relatione, Sanctitas Sua, attentis Patrum Cardinalium suffragiis, mandavit ut decretum super eadem mira sanatione appararetur; concessa' simul apostolica dispensatione super praescripto canonis 2117 Codicis Iuris Canonici, ita ut uno tantum miraculo ad sollemnem beatificationem Venerabilis Mariae Repetto deveniatur. Quod cum rite factum esset, Beatissimum Pater hodierna die infrascriptum Cardinalem Praefectum, necnon Cardinalem Marium Aloisium Ciappi, Causae ponentem seu relatorem, meque Antistitem a Secretis ceterosque de more convoncandos ad se accivit, eisque astantibus
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praesens decretum confirmavit et promulgavit edicens : Constare de uno miraculo, Venerabili Serva Dei Maria Repetto intercedente, a Deo patrato, nempe de instantnea perfectaque sanatione Domini Nicolai Ratto ab ileo dynamico postoperatorio. Hoc autem Decretum publici iuris fieri et in acta S. Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 30 Martii A. D. 1981.
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Il Santo Padre Giovanni Paolo II ha aggregato alla Pontificia Commissione per la Revisione dei Codice di Diritto Canonico : le Loro Eminenze Reverendissime i Signori Cardinali : Paul Zoungrana, Arcivescovo di Ouagadougu; John Patrick Cody, Arcivescovo di Chicago ; Pablo Muoz Vega, Arcivescovo di Quito ; Eugenio de Arajo Sales, Arcivescovo di So Sebastio do Rio de Janeiro ; Joseph Hffner, Arcivescovo di Colonia; Antonio Ribeiro, Patriarca di Lisboa ; Anbal Muoz Duque, Arcivescovo di Bogot ; Ral Francisco Primatesta, Arcivescovo di Crdoba (Argentina) ; Maurice Otunga, Arcivescovo di Nairobi; James Darcy Freeman, Arcivescovo di Sydney; Hyacinthe Thiandoum, Arcivescovo di Dakar ; George Basil Hume, Arcivescovo di Westminster; Victor Razafimahatratra, Arcivescovo di Tananarive; Joseph Ratzinger, Arcivescovo di Mnchen; Ernesto Corripio Ahumada, Arcivescovo di Mxico ; Joseph Asajro Satowaki, Arcivescovo di Nagasaki ; Thomas O'Fiaich, Arcivescovo di Armagh ; G. Emmet Carter, Arcivescovo di Toronto ; le Loro Eccellenze Reverendissime gli Arcivescovi : Pedro Maurice, Arcivescovo di Santiago de Cuba; Jos Freir, Arcivescovo di Teresina ; Joseph L. Bernardin, Arcivescovo di Cincinnati ; Jzsef B a n k , Arcivescovo di Vac ; Robert Coffy, Arcivescovo di Albi ; Luis E. Henriquez, Arcivescovo di Valencia (Venezuela) ; Paulos Tzadua, Arcivescovo di Addis Abeba ; Simon Ign. Pimenta, Arcivescovo di Bombay; Godfried Danneels, Arcivescovo di Mechelen - Bruxelles ; Romn Arrieta, Arcivescovo di San Jos de Costa Rica; Jzef Glemp, Arcivescovo di Gniezno e di Warszawa ; le Loro Eccellenze Reverendissime i Vescovi : Paul Verschuren, Vescovo di Helsinki ; Thomas Stewart, Vescovo di Chun Cheon ; Carmelo Morelos, Vescovo di Butuan ; Gabriel G. Ganaka, Vescovo di J o s ; M'Sanda Tsinda Hata, Vescovo di Knge; Joseph Ti-Kang, Vescovo di Kiayi; Joseph Peter O'Connell, Vescovo titolare di Sanctus German.
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SEGRETERIA DI STATO
NOMINE Oon Brevi Apostolici il Santo Padre Giovanni Paolo II ha nominato : 18 24 luglio agosto 1981. S. E. Mons. Giuseppe Ferraioli, Arcivescovo titolare di
Volturno, Pro-Numsio Apostolico in Kenya.
S. E. Mons. Giuseppe Casoria, Arcivescovo titolare di Vescovio, Pro-Prefetto delia Sacra Congregazione per i Sacramenti e U Culto Divino. Assistente al Soglio Pontificio:
6 maggio 1981. S. E. Mons. Octavio Nicols Derisi, Vescovo titolare di Raso ed Ausiliare dell'Arcivescovo di La Plata
(Argentina).
Oon Biglietti delia Segreteria di S tato il Santo Padre Giovanni Paolo II ha nominato : 9 4 luglio agosto 1981. P. John Long, S. I., Consultore del Segretariato per
VUnione dei Cristiani.
L'Em.mo Signor Card. James R. Knox, Presidente del

Pontificio Consiglio per la Famiglia.
Le LL. EE. Mons. Simon Lourdusamy D., Segretario delia Sacra Congregazione per PEvangelizzazione dei Popoli; Mons. Raymond-Marie Tchidimbo, Arcivescovo gi di Conakry; Mons. Kazimierz Majdanski, Vescovo di Szczecin-Kamieii ; Mons. Edouard Gagnon, Vescovo gi di Saint Paul
in Alberta, Membri del Comitato di Presidenta del Pontificio Consiglio per la Famiglia.
S. E. Mons. Francisco Jos Cox Huneeus, Vescovo di

Chillan, Segretario dei Pontificio Consiglio per la Famiglia. Protonotario Apostolico soprannumerario :
10 gennaio 1981. Mons. Emmanuel Lopez (Verapoly).

10 gennaio 1981. Mons. Francis J. Fernandez (Verapoly). 14 Mons. George Komaroth (Verapoly). Mons. Alexander Vadakumthala (Verapoly). Mons. George Thottakath (Verapoly).
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14 gennaio 1981. Mons. Joseph Payyapilly (Verapoly). Mons. Francis Kuttickal (Verapoly). Mons. George Ittikunnath (Verapoly). Mons. Kevin Aje (los - Nigeria). 13 marzo Mons. John D. Stearns (Orookston). Mons. Felipe de Paiva Macedo (Braga). 16 Mons. Charles Kimbowa (Kampala). 18 Mons. Hilary Franco (New York). 22 aprile Mons. Filippo La Gamba (Trivento). 24 Mons. Mario Pa vat (Parenzo - Pola). 30 maggio Mons. Vincenzo Moramarco (Altamura ed Acquaviva delle Fonti). C appellant di Sua Santit: 13 aprile 1981. Il sac. Lino Belotti (Bergamo). Il sac. Luis Rude Arimany (Vieh). Il sac. Domenico Antonelli (Faenza). 14 Il sac. Johann Roidl (Regensburg). Il sac. Walter Siegert (Regensburg). Il sac. Josef Schweiger (Regensburg). 18 maggio Il sac. Tarcisio Nardi (Adria). Il sac. Manuel Fernndez (Buenos Aires). Il sac. Nicolino Sarale (Cuneo). Il sac. Domenico Capocchi (Chiusi - Pienza).
ONORIFICENZE Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito : La Gran Croce delV'Ordine Piano: 8 gennaio 1981. A S. E. il sig. Diego Freitas do Amaral (Portogallo). La Gran Croce delV Ordine di san Gregorio Magno, classe civile: 8 gennaio 1981. A S. E. A S. E. A S. E. A S. E. il il il il sig. sig. sig. sig. Vasco Almeida Costa [Portogallo). Luis Azevedo Coutinho {Portogallo). Fernando Reino {Portogallo). Antonio Vaz Pereira {Portogallo).
La Commenda con Placea delV Ordine di san Gregorio Magno, classe civile: 10 marzo 1981. Al sig. Noma Shoichi (Giappone).
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La Placea dell''Ordine di san Gregorio Magno, classe civile:
3 giugno 1981. Al sig. Giuseppe Inglese (Roma).

La Continenda delV Ordine di san Gregorio Magno, classe civile.
8 27 13 21 29 3
gennaio 1981. AI sig. Luis Martins (Portogallo). Al sig. Manuel Maria Silva Costa (Portogallo). AI sig. Manuel Corte-Real (Portogallo). febbraio Al sig. Virgilio Valeri (Roma). maggio AI sig. Joseph Enderle (Basilea). AI sig. Jacques Permezel (Lyon). Al sig. Manfredo Ramrez Russo (Paraguay). giugno Al sig. Gennaro Angiolino (Roma). Al sig. Adalberto Maria Leschiutta (Roma).
Il Cavalierato delV Ordine di san Gregorio Magno, classe civile:
19 gennaio 1981. AI sig. Joannes van der Vijngaart (Bois-le-Duc). 3 marzo Al sig. William Walters (Saint- John's - Antille). 7 maggio AI sig. Gabriel Euseby (Mmes). 3 giugno AI sig. Fabio Massimo Marini (Roma).
La Gran C roce dell''Ordine di san Silvestro Papa:
8 gennaio 1981. A S. E. il sig. Jos Manuel Vaz Barroco (Portogallo). A S. E. il sig. Alexandre Lencastre da Veiga (Portogallo).
A S. E. il sig. Carlos Ary dos Santos (Portogallo).
La Commenda delV Ordine di san Silvestro Papa:
1 aprile 29 maggio 6 giugno 23
1981. Al Al Al Al AI Al
sig. sig. sig. sig. sig. sig.
Luigi Caraco (Tivoli). Coloman E. Poka (Paraguay). Luis Alberto Meyer (Paraguay). Aurelio Scerch (Roma). Gabriele Gherardini (Roma). Sergio Borletti (Roma).
Il Cavalierato delV Ordine di san Silvestro Papa.
14 gennaio 1981. Al sig. Adriano J. Hijl (Roermond). Al sig. Arnoud Petrus Vriends (Breda). 27 Al sig. Adrianus Johannes Van der Leest (Bois-le-Duc). 4 febbraio Al sig. Bernardus E v. Van der Linden (Utrecht). 18 Al sig. Wilhelmus P. Clemens De Rooij (Utrecht).
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1 aprile 7 23 giugno
1981. AI Al AI AI Al AI AI
sig. sig. sig. sig. sig. sig. sig.
Jacob Caxton-Idowu (Lagos). Benjamin Patrie Olaleye Olaiya (Lagos). Peter Obasa Kolawole (Lagos). Justin Mbalisike Chidi Nwagbaoso (Lagos). Casimir Thomas Akagbosu (Lagos). Anton Josef Mackowiak (Paderborn). Carlo Canalis (Roma).
NECROLOGIO 11 16 25 26 27 29 2 9 12 15 21 luglio agosto 1981. Mons. Jean Jerome Adam, C. S. Sp., Arcivescovo gi di Libreville (Gabon). Mons. Giovanni Duma, O. F. M. Conv., Vescovo tit. di Giuliopoli. Mons. Ferdinando Lambruschini, Arcivescovo di Perugia e Vescovo di Citt delia Pieve (Italia). Mons. Diego Venini, Arcivescovo tit. di Adana. Mons. Angel Martnez Vivas, O. SS. T., Vescovo gi di Tsiroanomandidy (Madagascar). Mons. James Edward Walsh, M. M., Vescovo tit. di Sata. Mons. Ignatius Gopu, Vescovo di Visakhapatnam (India). Mons. Joseph Maximilian Mueller, Vescovo gi di Sioux
City (Stati Uniti d'America).
Mons. Cornelio Chizzini, F. D. P., Vescovo Prelato di Tocantinpolis (Brasile). Mons. Orlando Chaves, S. D. B., Arcivescovo di Cuiab
(Brasile).
Mons. Luis Antonio Palha Teixeira, O. P., Vescovo tit. di Lunda.
An. et vol. LXXIII
1 Octobris 1981
N. 8

ACTA IOANNIS PAULI

EPISTULA
Ad universos Ecclesiae Episcopos volvente anno MDC a Concilio Constantinopolitano primo necnon MDL a Concilio Ephesino.
Carissimi
in
Episcopatu
Fratres,
I
1. A Concilio Constantinopolitano I, quod anno videlicet trecentesimo octogesimo primo est actum, commemoratio millesimi sexcentesimi anni m a x i m e quidem Nos adducit ut has vobis litteras conscribamus, quae simul considerationem theologicam simul pastoralem amplectuntur ex animo Nostro profectam. cohortationem imo ConQuem ad m o d u m in Basilica
Petriana praedicavimus Nos ineunte hoc anno novo, menicum Concilium secundum cui "Symbolum"
cilium illud post N i c a e n u m Concilium fuit Ecclesiae Oecudebemus, quod sacra in Liturgia perpetuo recitatur. Peculiaris autem illius Concilii hereditas est doctrina de Spiritu Sancto q u a m sic enuntiat Liturgia Latina: D o m i n u m et vivificantem ... "Credo in Spiritum Sanctum, qui c u m Patre et Filio simul
adoratur et conglorificatur, qui locutus est per prophetas"

1
Cfr. AAS 73 (1981) p. 153.

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Voces ideo illae in Symbolo a tot Christianorum aetatibus iteratae praebebunt nobis hoc a n n o singularem t u m doctrinae t u m affectionis ipsius significationem, nosque etiam commonebunt intimorum vinculorum quae Ecclesiam devinciunt nostri temporis ubi i a m i a m tertium m i l l e n n i u m adventurum est vitae eius mirabiliter loupletatae ac temptatae semperque participis Christi Crucis et Resurrectionis per Sancti Spiritus virtutem c u m quarti saeculi Ecclesia in unica q u a d a m perpetuitate primarum ipsius originum atque in fidelitate erga Evangelii doctrinam apostolicamque praedicationem. Sufficit i a m quod d i x i m u s ut plane intellegatur, quomodo Concilii Constantinopolitani primi doctrina etiamnunc permaneat v e l u t declaratio unicae fidei communis Ecclesiae omnisque religionis christianae. E a n d e m vero h a n c fidem profitentes h a u d secus ac facimus quoties S y m b o l u m persolvimus eamque refoventes proxima in centenaria celebratione cupim u s id sane extollere quod cum omnibus nos iungit Fratribus nostris, q u a m v i s discidia progredientibus saeculis evenerint. Hoc porro agentes mille et sexcentis annis post Concilium Constantinopolitanum primum, grates Deo habemus de veritate Domini qui per illius Concilii praecepta vias fidei nostrae vitaeque s i m u l vias in eiusdem fidei virtute illuminat. Recordatio autem haec profecto non tantum eo spectat, ut fidei recolatur formula i a m sedecim vigens saecula in Ecclesia, v e r u m eodem tempore ut magis inculcetur animis nostris in meditationibus ac precationibus necnon in pertractationibus spiritualitatis ac theologiae illa vis divina Personae quae tribuit vitam, illud h y p o s t a t i c u m donum, Dominum et vivificantem dicimus, illa Tertia Trinitatis Sanctissimae Persona quae per e a m fidem communicatur singulis c u m hominibus atque Ecclesia cuncta. Pergit n i m i r u m Spiritus Sanctus vivificare Ecclesiam, q u a m in viis propellit sanctitatis et amoris. Sicut praeclare Sanctus A m brosius edocet sua in scriptione De Spiritu Sancto, c u m sit inaccessibilis natura, receptabilis tamen propter bonitatem
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s u a m nobis est, conplens virtute omnia, sed qui solis participetur iustis, simplex substantia, opulens virtutibus, unicuique praesens, dividens de suo singulis et ubique totus . 2.
2
Concilii insuper Constantinopolitani memoria, quod se-
c u n d u m fuit Ecclesiae Oecumenicum Concilium, nos homines christianum nomen profitentes in secundo hoc i a m i a m exituro millennio conscios reddit q u a m v i v a x fuerit, primis saeculis primi annorum mille spatii inter crescentem usque credentium multitudinem, ipsa necessitas recte intellegendi ac proloquendi in Ecclesiae confessione mysterium inscrutabile Dei in absoluta ipsius transcendentia: Patris, Filii et Spiritus Sancti. Quod quidem mysterium, uti ceterae principales doctrinae veritatis vitaeque christianae, ad sese in primis convertit intentos fidel i u m animos. Circa eas quoque doctrinas ortae sunt complures interpretationes etiam inter se dissentientes, quae vocem pos t u l a b a t Ecclesiae, sollemnem testificationem nempe redditam ex virtute promissionis a Christo factae in Cenculo : <( Paraclitus autem, Spiritus Sanctus, quem mittet Pater in nomine m e o . . . suggeret vobis omnia, quae dixi vobis ; ille, Spiritus veritatis, deducet vos in o m n e m veritatem .
4 3
Ita ergo volvente hoc anno millesimo nongentesimo octogesimo primo n o m i n a t i m referamus gratias nos oportet Spiritui Sancto, c u m multiplices inter cogitationum h u m a n a r u m vicissitudines dederit Is Ecclesiae propriam declarare fidem, etsi secundum peculiare loquendi genus illius aetatis, at plene congruentem c u m omni veritate . Credo ... et in Spiritum Sanctum d o m i n u m et vivificatorem, ex Patre procedentem, cum Patre et Filio adorandum et conglorificandum, qui locutus est per prophetas : in haec verba loquitur fidei Symbolum primi Concilii Constantinopoli2
Sancti Ambrosii, De Spiritu Sancto, I, V, 72; ed. O. Faller, CSEL 79, Vindo-
bonae 1964, p. 45. Io 14, 26. Io 16, 13.

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tani anno trecentesimo octogesimo primo, quo mysterium collustratur Spiritus Sancti eiusque originis ex Patre, d u m eo pacto unitas affirmatur atque aequalitas h u i u s Spiritus Sancti c u m Patre et Filio. II 3. Centenariam vero decimam s e x t a m celebrationem primi Concilii Constantinopolitani peragentes, silentio tamen transire nolumus aliam magni momenti memoriam, quae in h u n c a n n u m m i l l e s i m u m n o n g e n t e s i m u m octogesimum p r i m u m cadit; hoc e n i m anno contingit etiam recordatio anniversaria millesimi quingentesimi quinquagesimi anni a Concilio Ephesino, scilicet anno quadringentesimo tricesimo primo concelebrato. Licet haec commemoratio quasi delitescat in prioris Concilii umbra, pondus tamen prae se fert m a g n u m nostra pro fide dignissimaque est ipsa quae peragatur. N a m eodem in Symbolo nos intra liturgicam communitatem sese parantem ad D i v i n a Mysteria rursus v i v e n d a eloquimur : Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est . Vim igitur in primis christologicum habuit Concilium Ephesinum, c u m divinitatem simul ac humanitatem in uno eodemque Christo Iesu declararet, ut subtilius circumscriberet veram Ecclesiae doctrinam in Concilio Nicaeno prolatam anno trecentesimo vicesimo quinto, quae tamen interea adducta erat in discrimen ob diversas interpretationes veritatis i a m in illo Concilio illustratae passim dispersas ac praesertim quasdam ob formulas in motu Nestoriano adhibitas; illam catholicam doctrinam dicimus quae expressius postea in insigni Formula Unionis appellata anno quadringentesimo tricesimo tertio edicitur, ita n e m p e ut D o m i n u m nostrum I e s u m Christum, ob duarum naturarum in Eodem factam unitatem,
Sic primum appellatur in Actis Concilii Chalcedonensis, act. I I : ed. B. Schwartz, Acta Conciliorum Oecumenicorum, II Concilium universale Chalcedonense, Berolini et Lipsiae 1927-32, I, 2, p. 80; cfr. etiam Conciliorum Oecumenicorum Decreta, Bononiae 1973 , p. 24.
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consubstantialem Patri secundum deitatem et consubstantialem nobis secundum humanitatem confiteantur. Coniuncte autem cum hisce affirmationibus intulit secum Ephesinum Concilium soteriologicam praeterea significationem, haud ignorans principium Patribus earum : Quod non est assumptum non est sanatum . Pariter quidem cum vi illarum declarationum arcte cohaeret etiam veritas de Virgine Sancta, quae vocata erat ad unicam singularemque dignitatem Matris Dei, Theotkou , sicut ipso clarius sole eruitur potissimum ex Epistulis Sanctis Cyrilli ad Nestorium tum etiam ex illa Formula Unionis quam memoravimus. Totum carmen fuit quod pristini Patres illi cecinerunt de Filii unigeniti Dei incarnatione ; carmen fuit etiam ad salutis celebrandum opus per Spiritum Sanctum in orbe completum. At omne id fieri non potuit quin simul cederet in Matris Dei honorem, primae videlicet sociae cooperantis cum Altissimi potentia, qui annuntiationis tempore obumbravit ei lucidum per Spiritus adventum. Hoc modo rem comprehenderunt sorores nostrae ac fratres Ephesi, qui vesperi vicesimo secundo Iunii mensis die, quo incohatum est Concilium in cathedrali templo Matris Dei , praedicaverunt illo ipso titulo Virginem Mariam atque triumphantes deduxerunt Patres exacta sessione ea prima. Convenire idcirco maxime Nobis videtur ut illud etiam antiquum Concilium in Ecclesiae historia tertium commemoretur a nobis secundum locupletem doctrinam suam theologicam et ecclesialem. Sanctissima enim Virgo ipsa quidem est quae sub tegumento potentiae Trinitatis omnium hominum arctissime est cum salutis opere consociata. Verbi incarnatio, Spiritu Sancto operante, sub eius corde evenit. In illa praeterea novae
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Acta Conciliorum Oecumenicorum, I, I, 4, pp. 8s. (A); cfr. etiam Conciliorum Oecumenicorum Decreta, pp. 69 s. Acta Conciliorum Oecumenicorum, I Concilium universale Ephesinum: ed. E. Schwartz, I, 1, pp. 25-28 et 223-242; cfr. etiam Conciliorum Oecumenicorum Decreta, Bononiae 1973 , pp. 40-44; 50-61.
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humanitatis aurora efulsit, humanitatem dicimus quae una cum Christo societatem hominum intravit ut priscum foederis cum Deo consilium primi hominis inoboedientia violatum perficeret. Et incarnatus est de Spiritu Sancto ex Maria Virgine . 4. Binae igitur anniversariae celebritates, quamvis altera quidem titulo alio pondereque historico, in Spiritus Sancti redundant honorem. Omnia haec Spiritus Sancti opere sunt effecta. Patet itaque quam alta ratione hae praestantes duae recordationes, de quibus mentio iure fiat hoc anno Domini millesimo nongentesimo octogesimo primo, inter se vinciantur in doctrina professioneque fidei Ecclesiae immo omnium fidei Christianorum. Fides ea est in Sanctissimam Trinitatem, fides in Patrem a quo descendit omne datum et donum, fides in Christum hominis Redemptorem, denique fides in Spiritum Sanctum. Praeterea, hac sub luce, pietas erga Virginem Mariam; etenim ea verbo divino consentiens, facta est Mater Iesu, ac salvificam voluntatem Dei, pleno corde et nullo retardata peccato, complectens, semetipsam ut Domini ancillam personae et operi Filii sui totaliter devovit , quapropter SS. Patres Mariam non mere passive a Deo adhibitam, sed libera fide et oboedientia humanae saluti cooperantem censent . Adeo pulchrum ideo est Mariam, ut cum hac fide Domini exspectaverit adventum, ita etiam vergente ad finem hoc secundo millennio, ipsam pariter adesse nostram quoque fidem illustraturam tali in statu visuque adventus .
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Totum vero istud nobis est immensae fons laetitiae origoque simul grati animi sensuum pro huius fidei lumine, per quam participes reddimur divinorum impenetrabilium mysteriorum, dum inde haurimus vitalia animarum nostrarum elementa dilatantes in eis prospectus longinquos visionis ipsius nostrae spiritalis dignitatis sortisque nostrae supremae. Quam ob rem
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permagnae illae anniversariae memoriae nobis restare non possunt tantummodo praeteriti longe temporis recordatio. Debent e n i m in Ecclesiae fide reviviscere; debent quasi reddita vocis imago resonare eius in spiritualitate; i m m o vero exteriorem declarationem reperire debent perennis sui vigoris pro universa credentium communitate. 5. Ante omnes haec scribimus vobis, amati Nostri Venerabi-
lesque Fratres in ministerio Episcopali. E o d e m tamen tempore ad Fratres Sacerdotes convertimur ut proximos sane adiutores vestra in cura pastorali in virtute Spiritus Sancti . Appellamus insuper Fratres ac Sorores cunctarum Familiarum religiosarum tam virorum quam mulierum, inter quas insigniter vivere vigereque oportet testificationem Spiritus Christi, ac potissimum aestimari ipsius m u n u s quae D o m i n i esse voluerit Ancilla.
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D e m u m tandem alloquimur omnes Fratres ac
Sorores laicatus Ecclesiae, qui fidem simul professi c u m reliquis omnibus membris ecclesialis communitatis toties i a m ac tot per aetates v i v a m conservant magnorum Conciliorum memoriam. Persuasum Nobis omnino est grata mente eos celebrationem accepturos esse horum e v e n t u u m ac sollemnium anniversariorum, praesertim c u m simul perspexerimus q u a m apte etiam hisce temporibus conveniant mysteria illa, quae duo Concilia in priore iam parte primi millennii tanta auctoritate patefecerint. Spem denique audemus alere Nos fore ut Conciliorum Constantinopolitani et Ephesini commemoratio, quae testimonia fuerint fidei traditae ac praedicatae ab Ecclesia indivisa, sinat nos m u t u a crescere in necessitudine coniunctionis dilectis c u m Fratribus orientalis et occidentalis orbis, quibuscum etsi plena nos communio ecclesialis n o n d u m obstringit, vias tamen unitatis in veritate conquirimus humili animo fidentique precantes. Quid enim magis valet iter ad e a m versus unitatem acce11
Cfr. Lc 1, 38.
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lerare quam recordatio simulque excitatio earum rerum ipsarum, quae tot per saecula fuerunt partes fidei communiter testatae, immo et quae tales etiamnunc esse non cessant, licet flbiles saeculorum decursu intercesserint divisiones?
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6. Mens proinde ac voluntas Nostra est ut eventa haec transigantur secundum amplam suam ecclesiasticam significationem. Haud enim decet nos recolere praeclaros hos anniversarius eventus tamquam elapsi solum temporis res, verum redintegrare etiam illos sensibus nostrae aetatis penitusque eos colligare cum vita et actione Ecclesiae nostrorum dierum, quem ad modum ipsi iam reclusi sunt per totum nuntium Concilii hac nostra aetate celebrati: Vaticanum Secundum dicimus. Quam alte pervadunt magisterium illud veritates horum Conciliorum quantumque permeant totam per doctrinam de Ecclesia quae praecipua ac princeps est Vaticani Secundi ! Quam necessaria eadem Concilia sunt atque utilia huic ipsi doctrinae et pari modo quam vehementer primariae illae veritates maximaeque Symboli nostri vivunt ut ita dicamus novam vitam novaque luce resplendent in omni doctrinae summa Concilii Vaticani Secundi! Quare si potissimum aetatis nostrae munus erit, ac fortasse venturorum etiam Ecclesiae temporum, peragere in vitamque inducere ipsam doctrinam et directoria monita magni huius Concilii, anniversariae memoriae hoc anno Conciliorum Constantinopolitani primi et Ephesini opportunitatem praebent eiusdem exsequendi officii vivis in adiunctis veritatis, quae per saecula in aeternum perdurat. 7. Opere autem consummato, quod Pater Filio commisit in terra faciendum (cfr. Io 17, 4), missus est Spiritus Sanctus die Pentecostes, ut Ecclesiam iugiter sanctificaret, atque ita credentes per Christum in uno Spiritu accessum haberent ad
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Patrem (cfr. Eph 2, 18). Ipse est Spiritus vitae seu fons aquae salientis in vitam aeternam (cfr. Io 4, 14; 7, 38-39), per quem Pater homines, peccato mortuos, vivificat, donec eorum mortalia corpora in Christo resuscitet (cfr. Rom 8, 10-11). Spiritus in Ecclesia et in cordibus fidelium tamquam in templo habitat (cfr. 1 Cor 3, 16; 6, 19), in eisque orat et testimonium adoptionis filiorum reddit (cfr. Gal 4, 6; Rom 8, 15-16 et 26). Ecclesiam, quam in omnem veritatem inducit (cfr. Io 16, 13) et in communione et ministratione unificat, variis donis hierarchicis et charismaticis instruit ac dirigit, et fructibus suis adornat (cfr. Eph 4, 11-12; 1 Cor 12, 4 Gal 5, 22). Virtute Evangelii iuvenescere facit Ecclesiam eamque perpetuo renovat et ad consummatam cum Sponso suo unionem perducit. Nam Spiritus et Sponsa ad Dominum Iesum dicunt: Veni! (cfr. Apoc 22, 17). Sic apparet universa Ecclesia sicuti "de unitate Patris et Filii et Spiritus Sancti plebs adunata" . En locus sine dubio ditissimus et brevissimus, quamvis haud unicus sit, qui demonstrat quo pacto veritas de Spiritu Sancto in summa praeceptorum Vaticani Secundi vivat ex nova quadam vita novoque fulgeat splendore; quam quidem veritatem mille sexcentos abhinc annos Concilium Constantinopolitanum primum tanta sanxit auctoritate.
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Omne renovationis opus Ecclesiae, quod adeo providenter suasit incepitque Concilium Vaticanum Secundum quae renovatio eodem tempore esse debet "accommodatio" ad tempora atque confirmatio eorum quae aeterna sunt et necessaria ad ipsum Ecclesiae munus impleri nequit nisi in Spiritu Sancto, adiuvante scilicet luce eius ac virtute. Hoc magni momenti est; hoc tanti interest universalis Ecclesiae in ipsius amplitudine, quem ad modum interest etiam cuiusque Ecclesiae particularis in communione cum reliquis omnibus Ecclesiis particularibus. Hoc magnopere afficit etiam viam oecume12
Conc. Oecum. Vat. II, Const. dogm. Lumen Gentium, 4.
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nicam intra religionem christianam eiusque viam in mundo huius temporis, quae explicanda est adversus iustitiam et pacem. Magni insuper ponderis est ad opus promovendum vocationum sacerdotalium ac religiosarum necnon ad apostolatum laicorum uti fructum novae maturitatis eorum fidei. 8. Duplex Symboli Mcaeni-Constantinopolitani formula: (( Et incarnatus est de Spiritu Sancto... Credo in Spiritum Sanctum, Dominum et vivificantem , commonefacit nos potissimum opus a Spiritu Sancto expletum ad quod reliqua cuncta semper referuntur et a quo veluti fonte vires hauriunt proprie vereque esse incarnationis Verbi Aeterni, operante scilicet eodem Spiritu in Virginis Mariae sinu. Christus nominatim, hominisque mundique redemptor, medium est historiae punctum : Iesus Christus heri et hodie idem... . Si igitur cogitata nostra et corda in Eum fixa intenduntur exeunte secundo millennio quod a primo eius in mundum nos separat adventu, eadem simul convertuntur ad Spiritum Sanctum, quo quidem operante humana ipsius effecta est conceptio; atque referuntur etiam ad eam, a qua conceptus est ac natus: ad Virginem Mariam. Profecto anniversariae celebritates duorum praestantium Conciliorum hoc anno singulariter dirigunt cogitationes nostras afectionesque ad Spiritum Sanctum necnon ad Matrem Dei Mariam. Ac si meminimus quantum gaudium quantamque exsultantem laetitiam Ephesi suscitaverit mille quingentas quinquaginta abhinc annos professio fidei de divina maternitate Virginis Mariae (Theotkou), intellegimus in eadem professione fidei esse celebratum opus peculiare Spiritus Sancti: quod omnino opus ingrediuntur tum humana conceptio ac nativitas Filii Dei per Spiritus Sancti operationem tum, eodem pariter agente Sancto Spiritu, ipsa maternitas sanctissima Virginis Mariae. Haec vero maternitas non tantum fons est ac fundamentum
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totius insignis sanctitatis Mariae eiusque maxime propriae participationis universae oeconomiae salutis, sed constituit etiam perpetuum vinculum maternum cum Ecclesia inde nimirum proficiscens quod Ipsa delecta a Sanctissima Trinitate est Christi Mater qui est caput corporis Ecclesiae . Vinculum autem istud praesertim aperitur sub cruce, ubi vehementer cum Unignito suo condoluit et sacrificio Eius se materno animo sociavit... ab eodem Christo Iesu in cruce monente uti mater discpulo, hisce verbis data est: "Mulier, ecce filius tuus" (cfr. Io 19, 26-27) .
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Concilium Vaticanum Secundum aptissime dein perstringit inviolabilem Mariae Sanctissimae coniunctionem cum Christo atque Ecclesia : Cum vero Deo placuerit humanae salutis sacramentum non ante sollemniter manifestare quam promissum a Christo Spiritum efunderet, Apostolos videmus ante diem Pentecostes "perseverantes unanimiter in oratione cum mulieribus, et Maria Matre Iesu et fratribus Eius" (Act 1, 14), Mariam quoque precibus suis implorantem donum Spiritus, qui in Annuntiatione ipsam iam obumbraverat . Quibus verbis locus ex Concilio depromptus duo copulat inter se temporis momenta, ubi Mariae maternitas magis profluit ex Spiritus Sancti opere: primum Incarnationis momentum ac deinde ipsius nascentis Ecclesiae tempus in Cenculo Hierosolymitano.
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IV 9. Grandes hae omnes principalesque rationes et confluentia ipsa adiuncta tanti ponderis faciendum esse admonent ut hoc dupliciter iubilari anno progrediente efferatur singulariter Pentecostes sollemnitas in tota Ecclesia. Quapropter Romam ad diem illum invitamus omnes Epi14
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Col 1, 18. Conc. Oecum. Vat. II, Const. dogm. Lumen Gentium, 58. Conc. Oecum. Vat. II, Const. dogm. Lumen Gentium, 59.
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scoporum Conferentias Ecclesiae catholicae necnon Coetus Episcoporum Orientalium, ut quos placuerit tamquam legatos mittant ut una simul renovare valeamus hereditatem illam quam in Spiritus Sancti virtute ex Pentecostes Cenculo recepimus : Ipse enim nascenti iamiam Ecclesiae designavit viam ad omnes nationes ducentem, ad populos linguasque cunctas, ad singulorum hominum corda. Ita quidem in Collegium congregati velut sollicitudinis apostolicae omnium Ecclesiarum heredes abundantiam percipiemus vi vi fontis, qui idem Spiritus est quique opus Ecclesiae et munus regit in viis hominum generis nostrorum dierum dum iam exiturum est alterum mille annorum spatium post Verbi Incarnationem, Spiritu Sancto in Virginis Mariae visceribus operante.
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10. Prior sollemnitatis illius pars mane nos conglobabit in Basilicam Petrianam Urbis Vaticanae, ut omnibus animi viribus fidem nostram decantemus in Spiritum Sanctum, Dominum et vivificantem... qui locutus est per prophetas... Et unam sanctam catholicam et apostolicam Ecclesiam . Ad id sane impellimur ipsa commemoratione millesimi sexcentesimi anni ab acto Concilio Constantinopolitano primo: haud secus atque Apostoli in Cenculo et ipsi Patres Concilii illius conglomerabimur ab Eo qui virtute Evangelii iuvenescere facit Ecclesiam eamque perpetuo renovat .
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Illo scilicet pacto sollemnitas Pentecostes huius anni fiet sublimis grataque simul professio eiusdem fidei in Spiritum Sanctum, Dominum et vitae Datorem, quam illi Concilio potissimum debemus. Eodem vero tempore humilis fiet precatio fervidaque imploratio, ut idem Spiritus nos adiuvet ad renovandam faciem terrae, etiam per ipsius Ecclesiae reficiendae operam secundum Concilii Vaticani Secundi mentem. Utinam mature
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2 Cor 11, 28. Conc. Oecum. Vat. II, Const. dogm. Lumen Gentium, 4
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quidem ordinateque expleatur hoc opus omnibus in Ecclesiis atque communitatibus christianis; utinam id ante omnia perficiatur in hominum animis, quandoquidem vera renovatio contingere non potest quin homines ad Deum perpetuo convertantur! A veritatis Spiritu petemus ut in via huius renovationis permaneamus fidelissimi illi Spiritus sermoni qui nunc ipsum nobis est Vaticani Secundi doctrina neve hanc viam deseramus aliquo propulsi affectu erga spiritum mundi. Praeterea ab Eo postulabimus, qui fons vivus, ignis, caritas est, ut nos ipsos omnemque Ecclesiam ac denique totam hominum familiam ea caritate perfundat quae omnia suffert... omnia sustinet... numquam excidit . Nihil porro dubii est quin praesenti hoc historiae tempore tum Ecclesiae tum hominum generis, magna percipiatur necessitas veritatis illius altius perscrutandae iterumque exsuscitandae. Cuius quidem rei occasionem die Pentecostes aferet celebratio millesimi sexcentesimi anni a Concilio Constantinopolitano primo peracto. Spiritus Sanctus utinam hanc nostram fidei suscipiat testificationem ! Recipiat nempe in liturgico ritu sollemnitatis Pentecostes humilem hanc animorum patefactionem ad Eum, Paraclitum, in quo et revelatur et unitatis consummatur donum!
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1 1 . Pars autem celebrationis posterior nos illo die vespertinis horis convocabit in Basilicam Sanctae Mariae Maioris, ubi praedictus matutinus complebitur ritus ipsis doctrinis quas nobis ponderandas exhibebit memoria anniversaria millesimi quingentesimi quinquagesimi anni a Concilio Ephesino. Hoc insuper suadebit unica ferme congruentia, quod videlicet Pentecostes dies hoc anno in septimum incidet Iunii mensis, uti accidit anno quadrigentesimo tricesimo primo, quo etiam die sollemni qui antea destinatus erat principio ipsarum sessio19
1 Cor 13, 7-8.
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num deinde in diem vicesimum secundum Iunii reiectarum Ephesum adventaverunt primi Episcoporum manipuli. Doctrinae autem illae inspicientur adhibitis Concilii Vaticani Secundi principiis, ratione praesertim habita mirandi prorsus capituli VIII Constitutionis Lumen Gentium. Quomodo enim Ephesinum Concilium per doctrinam suam christologicam et soteriologicam effecit ut de Maternitate Divina Mariae (Theotkou) veritas confirmaretur, sic profecto Vaticanum Secundum reminisci nobis dat Ecclesiam, ex virtute Spiritus Sancti enatam in Cenculo Hierosolymitano, coepisse iam ad Mariam spectare veluti spiritalis maternitatis Ecclesiae ipsius exemplar ac proinde ut ad figuram eius archetypicam. Eo namque die Ipsa, quae a Pontifice Maximo Paulo VI Mater Ecclesiae est nuncupata, emittit suae intercessionis potentiam in Ecclesiam Matrem eiusque conservat apostolicum impulsum, ex quo ea nunc quoque vivit, dum pro Deo generantur credentes omnium temporum omniumque locorum. Postmeridiana idcirco liturgia sollemnitatis Pentecostes in praecipuam Mrianam Romae Basilicam nos adducet peculiari ratione recordaturos per talem actum, quomodo apostoli fuerint in Cenculo Hierosolymitano perseverantes unanimiter in oratione cum... Maria Matre Iesu... , cum sese ad Spiritus Sancti adventum compararent. Aequabiliter et nos in die adeo illustri cupimus perseverare unanimiter in oratione cum Ea quae secundum dicta Constitutionis dogmaticae Vaticani Secundi de Ecclesia Deipara est Ecclesiae typus... in ordine scilicet fidei, caritatis et perfectae cum Christo unionis .. Perseverantes itaque in oratione cum illa fiduciaeque pleni de illa committemus Ecclesiam Spiritus Sanctissimi potestati eiusque etiam munus inter nationes mundi omnes tam nunc quam posthac. In nobis enim ipsis hereditatem gerimus eorum quos
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Act 1, 14. Conc. Oecum. Vat. II, Const. dogm.
Lumen Gentium, 63.
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Christus e mortuis resuscitatus in universum ire iussit orbem Evangeliumque praedicare omni creaturae. Pentecostes die cum Maria Iesu Matre in oratione coniuncti illi profecto sibi persuaserunt posse omnino se hoc mandatum exsequi Spiritus Sancti virtute roboratus, qui secundum Domini promissionem in eos descendisses Illo proin die heredes nos eorum cohaerebimus eodem in fidei precisque actu.
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V 12. Dilecti Fratres Nostri! Probe novimus vos Feria Quinta in Cena Domini intra communitatem presbyterorum dioecesium vestrarum renovaturos memoriam Ultimae Cenae, in qua panis et vinum per Christi voces Sanctique Spiritus potentiam facta sint corpus et sanguis nostri Servatoris, id est redemptionis nostrae Eucharistia. Eo igitur die vel aliis etiam opportunis occasionibus loquimini ad totum Dei Populum hisce de anniversariis eventibus actibusque tanti momenti, ut in omni pariter Ecclesia locali Ecclesiaeque communitate commemoretur atque etiam vivantur, quem ad modum plane merentur, ea quidem ratione quae a singulis statuta erit Pastoribus secundum consilia singularum Episcopalium Conferentiarum necnon Coetuum Episcoporum Orientalium. Maximopere nos celebrationes praenuntiatas iam exspectantes iuvat peculiarem vobis cunctis, Venerabiles carique in Episcopatu Fratres, ac vobiscum communitatibus universis vestris Benedictionem Apostolicam Nostram dilargiri. Ex Aedibus Vaticanis, die xxv mensis Martii, in Sollemnitate Annuntiationis Domini, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS PP. II
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Cfr. Me 16, 15. Cfr. Act 1, 8.
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CONSTITUTIO
APOSTOLICA
CAXIENSIS
In Brasilia nova dioecesis Caxiensis constituitur.
IOANNES
PAULUS
EPISCOPUS
Qui divino consilio in supremi Pontificatus vrtice constituti sumus ut simili amore, quo Petrus, gregem Christi regeremus, eo sane curas, et sollicitudines, et studia Nostra conferimus, ut christianae familiae necessitatibus, quantum maxime possumus, provideamus, consulamus utilitatibus : apta enim finium rerumque ecclesiasticarum dispositio fieri non potest quin sive commoda evadat sacris Pastoribus, sive fructus laetiores singulis dioecesibus afferat. Qua re, cum Venerabiles Fratres Emmanuel Petrus da Cunha Cintra, Ep.us Petropolitanus, atque Hadrianus Hyplito, Episcopus Neo-Iguassuensis, audita Conferentia episcopali Brasiliensi, petierint ut divisis suis Ecclesiis nova dioecesis conderetur, Nos, de sententia Venerabilis Fratris Carmeli Rocco, Archiepiscopi titulo Iustinianopolitani in Galatia et in Brasilia Apostolici Nuntii, de consilio Venerabilium Fratrum Nostrorum S.R.E. Cardinalium Sacrae Congregationi pro Episcopis praepositorum, apostolica Nostra potestate haec decernimus. A dioecesi Petropolitana municipium separamus vulgo Duque de Caxias , a dioecesi Neo-Iguassuensi municipium So Joo de Meriti, sic ut lege civili terminantur ; ex iisque novam dioecesim creamus : cuius sedem ponimus in urbe Duque de Caxias, cathedram in templo S. Antonii Patavini in eadem urbe, factis nempe iuribus sacrarum cathedralium aedium. Ceterum Sedes Caxiensis appellabitur. Novam Ecclesiam metropolitanae Sedi S. Sebastiani Fluminis Ianuarii suffraganeam facimus ; item eius Episcopum illius Archiepiscopo. Mensam eius constituent sive populi liberae collationes, sive Curiae emolumenta, sive bona, si adsint, quae e divisione bonorum ad canonem 1500 C.I.C. novae circumscriptioni obvenient. Canonicorum Collegium condatur; quousque tamen id fiat, Consultores dioecesani eligantur, Episcopum consilio atque ope iuvaturi. De Seminarii constitutione deque clericorum formatione praecepta iuris communis serventur, ratione habita eorum quae per Decretum Concilii
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Vaticani II Optatam totius statuta sunt, atque a Sacra Congregatione pro Institutione Catholica sancita. Suo vero tempore, qui meliores fuerint alumni Romam mittantur, in Collegium Pium Brasilianum, ut studiis philosophicis atque theologicis vacent. His Litteris ad effectum deductis per dioecesis constitutionem, Sacerdotes ei dioecesi censeantur ascripti in qua officium vel beneficium habeant; ceteri vero clerici et Seminarii tirones, ei in qua legitime degant. Ad regimen electionemque, Vicarii Capitularis Sede vacante, hisque similia, quod attinet, sacri canones ad amussim serventur. Acta denique et documenta quae novam Ecclesiam respiciant, ad eius Curiam mittantur, religiose custodienda. Ceterum, haec omnia perficiet Venerabilis Frater Carmelus Rocco, de quo diximus, factis nempe facultatibus rei agendae, quas poterit etiam alii legare, si visum, modo viro in ecclesiastica dignitate constituto. Re autem acta documenta exarentur, atque sinceris exemplis ad Sacram Congregationem pro Episcopis cito mittantur. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, die undecima mensis Octobris, anno Domini millesimo nongentesimo octogesimo, Pontificatus Nostri altero.
SB SEBASTIANUS Card. BAGGIO

8. Congr. pro Episc. Praefectus
Iosephus Del Ton, Proton. Apost. Liborius

Loco 8 Plumbi In Secret. Status tab., n. 68142.
Scaccia,
Proton.
Apost.
I
Venerabili Servo Dei Bartholomaeo Longo, Beatorum honores decernuntur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Esurivi enim et dedistis mihi manducare, sitivi et dedistis mihi bibere... quamdiu fecistis uni de his fratribus meis minimis, mihi fecistis (Matth. 25, 35, 40). Rerum ergo omnium caput est amor : amorem Dei dicimus et amorem proximi, qui ita coagmentantur, ut unum quid efiiciant, quorum alter similis est priori
36 - A. A. S.
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(Matth. 22, 37, 39). Quare haec est cuiuscumque adipiscendae sanctitatis via ; ac tale fuit etiam novensilis Beati Bartholomaei Longo iter virtutis. Natus est autem Venerabilis hic vir die undecima mensis Februarii, anno MDCCCXLI, Latiani, in finibus dioecesis Uritanae, a Bartholomaeo et Antonia Luparelli ; qui, ut erant fidei divites, filii pectus summa pietate imbuerunt. Ceterum, eandem puer religionem e schola et educatione Clericorum Scholarum piarum exhausit, in urbe Francavilla Fontana, ubi studia humanitatis complevit. Ius didicit tum Lyciae, tum Neapoli, ubi anno MDCCCLXIV est doctoris gradum adeptus. Sed heu ! est etiam hic eius christiana fides labefactata, quamvis inviolato corde. Qua re facile fuit e tenebris erroris in lucem emerso priora facta repudiare ad fidemque sanctam redire, iuvante Alberto Radente, Ordinis Fratrum Praedicatorum Sodali. Tum, totum pietati se dedit ductu atque stimulo Venerabilis Emmanuelis Ribera, e Congregatione SS. Redemptoris. Religio praeterea erga adorandum Cor Iesu, quod sanctissime colebat, fecit ut Venerabilem Catharinam Volpicelli cognosceret ; item in amicitiam venit Mariannae Farnararo, nobilis optimaeque mulieris tum viduae ; et cuius ante bona administraverat, mox hanc uxorem duxit, comes omnium benefactorum illius. Factum est autem ut eo tempore, quo negotia Mariannae Farnararo procuraret, in Vallem Pompeianam se conferret ad praedia invisenda quae mulier illa a defuncto viro hereditaverat ; ubi, iniqua gentis condicione motus, consilium etiam cepit rebus, quantum maxime posset, mederi. Quod et fecit christianas veritates docendo, missiones religiosas curando, pietatem in beatissimam Virginem Mariam, Christi Matrem, maxime per Rosarium, colendo ; quin, novum templum struendum curavit. Ceterum, anno MDCCCLXXVII librum edidit (( Quindecim Sabbata ; deinde Supplicationem illam B.M.V. Pompeianae scripsit, nunc toto orbe terrarum diffusam ; mox Commentarii edi coepti sunt (( Il Rosario e la Nuova Pompei . Post haec orphanotrophium puellarum aedificandum curavit, atque hospitium pueris custodiendis, quorum parentes carcere detinerentur. Tandem, anno MDCCCXCVII Religiosam Congregationem condidit Filiarum a Pompeiano Rosario, quas Ordini Fratrum Praedicatorum aggregavit, cuius ipse Tertiarius esset. Futuri providens, Sanctuarium primum, deinde partem orphanotrophii Sanctae Sedi cessit. Demum, anno MDCCCCVI, bonis omnibus abdicavit ac eidem Sanctae Sedi permisit. Atque ex eo adiutor factus est atque Delegati Pontificii humilis administer. Cum vero iam octogesimum annum ageret, ad populum provocavit, ut hospitium conderetur, filiabus eorum excipiendis, qui in custodia essent. Quod et feliciter evenit. Tandem, post
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coepta tanta, pie sancteque morte lumina clausit die quinto mensis Octobris, anno MDCCCCXXVI, ob pietatem egregiam, fidem inconcussam, caritatem suavissimam, patientiam denique heroicam clarus. Cum autem eius fama sanctitatis ac miraculorum gloria cotidie glisceret, per annos MDCCCCXXXIV-MDCCCCXXXV instituti sunt processus informativi in Curia Pompeiana, item rogatoriales acti in Uritana atque Papiensi. Post vero varios casus, Paulus VI, Decessor Noster, die decimo quarto mensis Iulii, anno MDCCCCLXVII, decrevit Causam beatificationis posse apud Sedem Apostolicam introduci ; ac sequenti anno processus apostolici absoluti sunt. Actum deinde de virtutibus Venerabilis Servi Dei, utrum videlicet heroum more exercuisset, primum in singulari Sacrae Congregationis pro Causis Sanctorum Coetu, deinde in Congregatione Plenaria Patrum Cardinalium. Horum autem suffragia, ab eodem Decessore Nostro probata sunt, facto decreto die tertio Octobris, eodem anno MDCCCCLXXV. Ad miracula vero quod attinet, unum e multis actores causae delegerunt : sanationem videlicet perfectam atque constantem Carmelae Rocco. Quam sanationem diligentissime exploratam tum a Theologis, tum a medicis Sacrae Congregationis pro Causis Sanctorum, tum a Consultoribus ac Praelatis, item a Patribus Cardinalibus in Congregatione plenaria, esse vere miraculo tribuendam ob intercessionem Venerabilis Bartholomaei Longo, die tertiadecima Iulii, anno MDCCCCLXXix Nos ediximus. Qui praeterea post cetera inspecta prodigia, ab alterius lege exhibendi miraculi partes exemimus. Post haec autem iam statuta dies est ad sollemnem beatificationem tum eius, tum Sororis Mariae Annae Sala, tum Aloisii Orione sacerdotis. Hoc mane ergo, plurimis Patribus Cardinalibus, Episcopis, Christifidelibus utriusque ordinis, in unum collectis, in foro S. Petri, Romae, formulam beatificationis per Sacrum sollemni caerimonia recitavimus, quae fuit : Nos, vota Fratrum Nostrorum Aloisii Bongianino, Episcopi Derthonensis, Caroli Mariae Martini, Archiepiscopi Mediolanensis, Dominici Vacchiano, Praelati Pompeiani seu Beatissimae Virginis Mariae a SS.mo Rosario, necnon plurimorum aliorum Fratrum in Episcopatu, multorumque christifidelium explentes, de Sacrae Congregationis pro Causis Sanctorum consulto, auctoritate Nostra apostolica facultatem facimus, ut Venerabiles Servi Dei Aloisius Orione, Maria Anna Sala, Barthol o m a e i Longo, Beatorum nomine in posterum appellentur, eorumque festum die ipsorum natali : Beati Aloisii Orione, die duodcima Martii, Beatae Mariae Annae Sala, die vigesima quarta Novembris, Beati Bartholomaei Longo, die quinta Octobris, in locis et modis iure statutis,
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quotannis celebrari possit. In Nomine Patris et Filii et Spiritus Sancti )). Habita deinde oratione de uniuscuiusque beati vita et virtutibus, eos et venerati sumus et summa religione primi invocavimus. Quae vero per bas Litteras statuimus firma sint in* perpetuum, contrariis nihil obstantibus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die XXVI mensis Octobris, anno MDCCCCLXXX, Pontificatus Nostri tertio.
AUGUSTINUS
Card.
CASAROLI,
Loco 8 Sigilli
In Secret. Status tab., n. 59770.
II
Venerabili Servae Dei Mariae Annae Sala, Sorori professae e Congregatione Religiosarum v. d. Marcelline , Beatorum honores decernuntur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Multas inter Religiosas mulieres, quae vertente saeculo x i x septemtrionalem Italiam apostolica actuositate et christianae educationis fructibus honoraverunt, singulari profecto lumine Maria Anna Sala refulget. Quae, in pago Brivio intra Mediolanensis archidioeceseos fines sito orta die vicesima prima mensis Aprilis anno MDCCCXXIX, eodem die baptizata est. Parentes autem eius, honesti et pii, maxima cum diligentia decem liberos suos in catholica religione apprime educaverunt; neque a recta via diverterunt post ingentis familiaris patrimonii interitum. Maria Anna, puerula adhuc, suavem indolem et suimetipsius abnegationem ostendere coepit infirmam matrem sollicite adiuvando in fratribus sororibusque custodiendis eorumque necessitatibus providendo; sedulo etiam eorumdem religiosae institutioni se vovit. Anno MDCCCXL, uti educanda interna ingressa est Collegium Sororum v. d. Marcelline in pago Vimercate, ubi pietate ac studio enituit; et die decima sexta Novembris anno MDCCCXLVI diploma ludimagistrae primi gradus consecuta est. Illo eodem die Maria Anna domum paternam reversa est ut domestica exsequeretur officia loco matris cuius valetudo in peius versa erat; at, in religiosam vocationem iam vehementer inclinans, instar Religiosae vivere coepit tempus suum partiens inter assiduam orationem, scholam christianae doctrinae pro sororibus suis aliisque puellis, atque opera caritatis erga
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pauperes. Patris dein abrupta contumacia, Dei Famula die vicesima tertia mensis Februarii anno MDCCCXLVIII, duodevicesimo aetatis suae anno nondum expleto, recepta est uti Postulans domo religiosa eiusdem Congregationis in loco Vimercate. Ceterum religiosum habitum induit die duodcima mensis Aprilis anni MDCCCXLIX et, noviciatu peracto, religiosam professionem die tertia decima mensis Septembris anno MDCCCLii emisit coram Archiepiscopo Mediolanensi. Statim ab Antistitis suis varia suscepit munera, quae summa cum sagacia simul et humilitate explevit: itaque, post septem annos actos in domo loci vulgo Cernusco sui Naviglio, ubi magistram egit etiam musices puellarum, Mediolanum translata est, antea videlicet in collegium quod esset in via Quadronno, ubi vices moderatricis gessit et infirmariae munere iuncta est in militari nosocomio S. Lucae ; dein in collegium situm in via Amadei uti magistra scholarum superiorum, cum interea diploma altiorum disciplinarum a civili auctoritate recepisset ; anno vero MDCCCLXVIII Mediolano Genuam se transtulit, ubi vices gessit moderatricis novae domus illic erectae atque in superioribus scholis docuit ; decem elapsis annis Mediolanum perpetuo remeavit, ubi electa est Prima Assistens Antistitae Generalis aliaque munera tuita est praeter institutionem in superioribus scholis; novitiarum itaque fuit magistra, atque bibliothecae et cancellariae domus generalis Congregationis suae praeposita. Mediolani quidem in Domino obdormivit, crudeli interempta morbo, quem heroica patientia pertulerat, die vicesima quarta mensis Novembris anno MDCCCXCI, suae aetatis LXIII. Eximia fuit et est fama virtutum heroicarum a Dei Famula exercitatarum ; cui accedit egregia laus ob mirificam operam ab ea in puellarum educatione collocatam, et ea quidem ratione, quasi praesaga esset necessitatum hodiernae catholicae scholae. Perfecta sane educatrix fuit Maria Anna Sala, quae quadraginta fere annos inter puellas transegit, eis totam se vovens, fortiter simul et suaviter earum animos formans. Eodem tamen tempore suarum discipularum intellectum egregie coluit. Has vero alumnas Maria Anna tenere diligebat earumque personas reverebatur ; quae causa erat, cur Dei Famulae naturali quadam propensione oboedirent. Crescente autem sanctimoniae fama, de eadem canonicae inquisitiones coeptae sunt apud Mediolanensem Curiam anno MCMXXXI ; quibus conclusis, Ioannes XXIII P. M. Commissionem introducendae Causae beatificationis die duodetricesima mensis Ianuarii anno MCMLIX signavit. Institutus dein est processus apostolicus ab anno MCMLXii ad MCMLXIV ac disceptatum est de Famulae Dei virtutibus, quas eam heroum modo exercuisse Paulus VI P. M., Decessor Noster,
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edixit Decreto diei vicesimae mensis Ianuarii anno MCMLXXVII. Postea, apud Sacram Congregationem pro Causis Sanctorum disquisitum est, ad iuris normam, de miraculis quae Venerabili Dei Famula intercedente a Deo acta dicebantur. Inter autem miras sanationes Causae actores illam selegerunt qua Clothildes Perasso ab acuta peritonitide subitnea ratione sanata est, dum Venerabilis Mariae Annae Sala intercessio invocabatur, idque, post probationem Nostram, per Decretum publici iuris factum est die tertia decima mensis Iulii anno MCMLXXIX. A lege autem de altero miraculo adducendo, discutiendo, probando, attenta solida miraculorum fama eidem Famulae Dei tributorum, Nos actores exemimus. His actis, haec dies id est vicesima sexta mensis Octobris anno MCMLXXX, ad sollemnem beatificationem Venerabilis Servae Dei Mariae Annae Sala ac praeterea Aloisii Orione et Bartholomaei Longo statuta est. In qua sane, inter Missam, formulam translaticiam sollemniter recitavimus, quae est : Nos, vota Fratrum Nostrorum Aloisii Bongianino, episcopi Derthonensis, Caroli Mariae Martini, archiepiscopi Mediolanensis, Dominici Vacchiano, Praelati Pompeiani seu Beatissimae Virginis Mariae a SS.mo Rosario, necnon plurium aliorum Fratrum in Episcopatu, multorumque christifidelium explentes, de Sacrae Congregationis pro Causis Sanctorum consulto, auctoritate Nostra Apostolica facultatem facimus, ut Venerabiles Servi Dei Aloisius Orione, Maria Anna Sala, Bartholom a e i Longo, Beatorum nomine in posterum appellentur, eorumque festum die ipsorum natali : Beati Aloisii Orione, die duodcima Martii, Beatae Mariae Annae Sala, die vigesima quarta Novembris, Beati Bartholomaei Longo, die quinta Octobris, in locis et modis iure statutis, quotannis celebrari possit. In nomine Patris et Filii et Spiritus Sancti . Quae vero statuimus rata haberi ab omnibus volumus, contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die xxvi mensis Octobris, anno MCMLXXX, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco & Sigilli In Secret. Status tab., . 61815.
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Pauli Pp.
II
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III
Dominico Ibez de Erquicia, Iacobo Kyushei Tomonaga, Sacerdotibus Ordinis Fratrum Praedicatorum, Laurentio Ruiz, Laico, atque XIII Sociis honores Beatorum decernuntur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quod ait apostolus Petrus : Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia eius (cf. 1 Petr. 2, 21), hoc beati martyres ardenti dilectione fecerunt, quia impleverunt ipsi caritatem qua Dominus dixit non posse esse maiorem (cf. Io. 15, 13). Talia enim suis fratribus exhibuerunt, qualia de Domini mensa pariter acceperunt (Aug. Tract. 84, 1-2 ; C CL 36, 536-537). Ita prorsus affirmandum de sexdecim servis Dei, quorum est hic sermo et agitur causa, quorumque, si ad verbi ministerium atque confessionis locum respicias, eadem fuit beata sors, quae sex atque viginti Protomartyrum atque ducentorum quinque Beatorum Iaponiensium, quos Pius IX, venerabilis Decessor Noster, glorificavit. Fidelissimi autem hi Dei famuli, natione quidem Europaei et Asiatici, religione vero fere omnes ex Ordine Fratrum Praedicatorum quamvis alii alia condicione, fidem christianam per Insulas Philippinas, Formosam atque Iaponicas disseminarunt, suamque erga caelestem Patrem fidelitatem, a quo descendit omnis veritatis lux (cf. Iac. 1, 17-18), confirmarunt Nagasakii per patibulum atque fossam, iuxta decreta contra christianos facta annis MDCXXXIII-MDCXXXVI a supremo duce illorum Tokugawa Yemitsu. Primus autem omnium, ratione habita temporis ac dignitatis, venerabilis Dominicus Ibez de Erquicia in medium venit, Hispanus, sacerdos ex Ordine Fratrum Praedicatorum, per decem annos Vicarius Provincialis missionis Iaponicae; qui martyrium subiit die quarto decimo mensis Augusti, anno MDCXXXIII, una cum Francisco Shoyemon, Iaponiensi, christianae doctrinae institutore, eodemque novicio atque eiusdem Ordinis fratre adiutor e. Brevi, id est die decimo septimo eiusdem mensis Augusti, eos, quos diximus, secutus est passione ac morte Iacobus Kyushei Gorobioye Tomonaga, item sacerdos, Ordinis Fratrum Praedicatorum sodalis, atque ex omnibus maior natu, qui cum Michaele Kurobioye institutore immolatus est. Horum autem uterque Iaponiensis fuit.
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Eodem anno, die decimo nono mensis Octobris, cruciati sunt Lucas Alonso, sacerdos ex Ordine Fratrum Praedicatorum, natione Hispanus, qui decem per annos sacrosanctam fidem nostram ad usque septemtrionalem partem Insulae Honshu strenue praedicavit; Matthaeus Kohioye a Rosario, institutor atque novicius in eodem Ordine adiutor, e Iaponia, vix duodeviginti annos natus. Anno vero MDCXXXIV vel duae virgines mortem fortiter oppetierunt, condicione Tertiariae Dominicanae eaedemque Missionariorum adiutrices. Fuerunt autem hae : Magdalena, Nagasakiensis, quae fuisset antea Tertiaria Augustiniana, quaeque medio mense Octobri, post supplicia tredecim dierum obiit; atque Marina, ex urbe Omura, die undecima mensis Novembris lento igne absumpta. Continuant claram hanc martyrum seriem Iordanus Ansalone, Siculus, atque Thomas Hioji Rokuzayemon Nishi, Iaponiensis ; quorum alter in urbe Manila sex annos curam animorum gesserat, alter vero egregius Evangelii praeco fuerat in superioribus partibus Insulae Formosae atque in regione Nagasakiensi. Sacerdotes Dominicam ambo mortem subierunt die decimo septimo mensis Novembris, anno MDCXXXIV. Tempore ultimi ex omnibus sex fuere martyres qui, duce Antonio Gonzlez, ex Ordine Fratrum Praedicatorum, sacerdote Hispano eodemque theologiae doctore ac rectore Collegii a S. Thoma, e quo Studiorum Universitas Manilensis exorta est, relictis Insulis Philippinis anno M D C X X x v i , Iaponiam petierunt; ubi mox capti haec fuit eorum fortuna ultra annum in carcere languerunt in Insula Okinawa, postea Nagasakium ad iudicium translati sunt. Quorum profecto Antonius Gonzlez, cruciatibus atque febri interfectus, in carcere enectus est, die quarto et vicesimo mensis Septembris, anno MDCXXXVII ; ceteri, excruciati tormentis, die septimo et vicesimo eiusdem mensis patibulum subierunt, qua fine Christi amore mortem occubuerunt. Iuvat sane et eorum subicere nomina, in Dei laudem perpetuam. Sunt ergo : Villelmus Courtet, Gallus, doctor theologiae, atque virtute paenitentiae illustris ; Michael de Aozaraza, ex pago Hispanico Oate, minister animarum fidelissimus; atque Vincentius Shiwozuka, Iaponiensis, qui sacrum ministerium in Philippinis Insulis exercuerant : omnes Dominicam Sacerdotes. Quos non satis fuit carnificibus supplicio crucis absumi, sed et decapitari iusserunt. Factum est ergo ut quos una Fratrum Praedicatorum religio agglutinavisset, eorum etiam eadem sors ac fortuna in morte esset. Horum autem trium, quos diximus, interpres Lazarus fuit ex urbe
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Kyoto, laicus, olim a suis in exsilium, sic ut Vincentius, pulsus, fidei christianae causa. Qui, tametsi brevissime ambo, cruciatibus heu confecti, cesserunt, statim tamen in Dei gratiam reconciliati, martyrium fecerunt. Sextus autem et horum omnium ultimus Laurentius Ruiz fuit, Manilensis, pater familias, e Sodalitate Rosarii, atque adiutor Fratrum Praedicatorum degentium Binondi, in Manilae suburbio. Qui, primo dubius, postea vero iter simul cum Missionariis perrexit, atque carcerem, poenas, ac vel ultima fata pro fide implevit. Iamvero si ad beatum Augustinum revertamur a quo digressi sumus, in haec eius incidimus verba : Multi patiuntur tribulationes ; parem habent poenam : sed parem non habent causam ... non facit martyrem poena, sed causa (Serm. 327, 1-2). Cum autem nostrorum martyrum causa esset certissima, id est Christi fides ac religio, idcirco de illorum beatificatione statim agitatum est, quamvis primum de sacerdotum tantum. Qua re processus informativi, quos dicunt, instructi sunt Manilae ac Macai, annis videlicet MDCXXXVI-MDCXXXVII, rite. Quorum tamen cum acta periissent, causa stetit ad nostra usque tempora. Actis autem illis luci redditis, anno MCMLIX iterum causa agi coepta est, novis adiunctis documentis, sive sacerdotes illos sive laicos respicientibus ad historicam fidem. Omnibus ergo apud Sacram Congregationem pro Causis Sanctorum feliciter absolutis, quae sacri canones poscerent, tandem die undecimo m. Octobris, anno MCMLXXX, sollemne decretum a Nobis factum est, quo, probato historica atque theologica ratione martyrio, sexdecim horum Dei servorum, iam iter patuit ad sollemnem illorum beatificationem. Quae locum habuit Manilae, hac ipsa die, occasione itineris Nostri ad Extremum Orientem : Manilae, inquimus, sic ut Venerabiles Fratres Episcopi Philippini poposcerant, ea praesertim de causa, quod Laurentius Ruiz, primus huius nationis beatus, ac ceteri martyres pastoralia munia in nobilissima hac terra tuiti essent. Hodie ergo, stipati populi multitudine, inter Sacrum formulam quae sequitur pronuntiavimus, qua illos beatos declaravimus : In fulfillment of the desires of my brothers, Cardinal Joseph Asajiro Satowaki, Archbishop of Nagasaki, Arquiminio Rodrigues da Costa, Bishop of Macau, and Cardinal Jaime Sin, Archbishop of Manila, and of several other brothers in the Episcopate and of numerous faithful, and after consulting the Sacred Congregation for the Causes of Saints, I, by my apostolic authority, authorize that the venerable Servants of God,
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Domingo Ibez de Erquicia and Jacobo Kyushei Tomonaga, priests of the Order of Preachers, the layman Lorenzo Ruiz, and their thirteen companions be given in future the title of Blessed and that their feast be celebrated annually on the day of their heavenly birth, in the places and in the manner established by law. In the name of the Father and of the Son and of the Holy Spirit. Amen )). Post haec et venerati sumus gloriosam hanc militum Christi manum et primi invocavimus, ut Ecclesiae universae sua intercessione prosint. Hae vero Litterae sive nunc sive in posterum firmae sint suamque vim in perpetuum habeant. Datum Manilae, sub anulo Piscatoris, die x v m mensis Februarii, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco g Sigilli In Secret. Status tab., n. 70061
IV
Templum in archidioecesi Apparitiopolitana Beatae Mariae Virgini sub titulo Nossa Senhora Aparecida dicatum ad gradum et dignitatem Basilicae Minoris evehitur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Satis superque constat quantus venerationis cultus iam diu a Brasiliana Ecclesia Beatae Mariae Virgini Nossa Senhora Aparecida appellatae tribuatur, quoique ex variis Brasiliae regionibus peregrinantes Christifideles dicatum Ei in civitate Apparitiopolitana templum obire soleant religionis et implorationis causa. In apostolico autem itinere Nostro, quod nuper per Brasiliam fecimus, dedit Nobis Deus ut et sacram aedem istam praeclaram inviseremus et Motu proprio vivaeque vocis oraculo Basilicam Minorem publice institueremus. Nunc igitur, ratione habita tum postulationis Venerabilis Fratris Geraldi Mariae de Moris Penido, Administratoris Apostolici memoratae Ecclesiae Apparitiopolitanae, tum documentorum de re allatorum, vi et potestate Nostra Apostolica, ratum habentes quod Ipsi Motu proprio et oraculo vivae vocis templo supra nominato concessimus, hisce etiam Litteris statuimus ut idem templum in archidioe-
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cesi Apparitiopolitana exstans Beataeque Mariae Virginis sub titulo Nossa Senhora Aparecida sacrum ad dignitatem et honorem Basilicae Minoris legitime evectum ab omnibus agnoscatur cunctisque iuribus insignitum atque liturgicis concessionibus, quae ceterorum huius ordinis templorum sunt propria; iis tamen servatis, quae ipso sancita sunt Decreto de titulo Basilicae Minoris die vi mensis Iunii anno MCMLXVIII evulgato. Contrariis quibuslibet non obstantibus. Ceterum volumus ut hae Litterae Nostrae tamquam Breve Apostolicum religiose observentur suosque nunc et in posterum habeant effectus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die XXVII mensis Aprilis, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
V
Aedes Manilensis archidioecesis princeps Beatae Virginis dignitatem Minoris. Mariae sacra sub titulo Immaculatae Conceptionis ad honorem attollitur Basilicaeque
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quod ipsum Manilensis Archidioecesis sextum numero cathedrale templum Immaculatae Conceptionis nomine insignitum praesentes ibidem Nos Februario mense perlustravimus atque singulari prorsus beatificationis ritu Laurentii Ruiz martyris volentes cohonestavimus, item eo tempore quasi vivae vocis oraculo dignissimum sane pronuntiavimus cui perhonorificus adnecteretur Basilicae Minoris decor splendorque liturgicus novus. Cunctis itaque convenienter interea investigatis illis postulatis et confirmatis, quae tum Episcoporum Conferentiae in Philippinis Insulis tum Sacrae Congregationi pro Sacramentis et Cultu Divino antea fuerant legitime quidem expedienda, iuvat maximopere iam his Litteris usos Nostraeque plenitudine apostolicae potestatis sancire atque edicere ut quod memoravimus Deo dicatum aedificium in cultum Beatae Virginis Mariae Immaculatae Conceptionis appellatione invocatae evehatur lege ad gradum statumque Basilicae Minoris et ut universis proin iuribus augea-
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tur ac privilegiis quae eodem nomine decoratis aedibus congruunt. Iubemus autem ea omnia nihilo minus diligenter adservari quae secundum Decretum De titulo Basilicae Minoris )) die vi mensis Iunii anno MCMLXVIII foras datum adserventur oportet. Rebus quibusvis neutiquam obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die x x v n mensis Aprilis anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco & Sigilli In Secret. Status tab., n. 64960.
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In urbe vulgo Seregno, in archidioecesi Mediolanensi, templum S. Iosephi ad honorem atque dignitatem Basilicae Minoris evehitur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Semper quidem Ecclesia catholica per longas temporum aetates memoriae Sanctorum debitum honorem atque cultum attribuit : sunt enim non solum amici fidelissimi Dei, quos Christus diligit, sed etiam patroni, sortis nostrae atque aeternae hominum fortunae solliciti. Quodsi de S. Iosepho agitur, Beatae Mariae Virginis Sponso, cui sacrae Litterae praeconia tanta faciunt, amor fidelium, et studium, et religio fere in inmensum crescunt. Qua de re, cum Venerabilis Frater Carolus M. Martini, Archiepiscopus Mediolanensis, id ab hac Apostolica Sede suo suique cleri ac populi nomine petierit ut templum Sancto Iosepho dicatum, quod surgit in loco suae archidioecesis vulgari sermone Seregno cognominato, ad dignitatem Basilicae Minoris eveheretur, Nos, ratione habita tum ipsius sacrae aedis, quae arte, amplitudine, reliquiis, ac maxime pietate floret, tum eius qui petiit dignitatis, bene fieri censuimus si optatis concederemus. Quae cum ita sint, iis probatis, quae Sacra Congregatio pro Sacramentis et Cultu Divino, factis olim a Nobis potestatibus, hac de re statuerit, placet templum S. Iosephi, in loco vulgo Seregno exstans in archidioecesi Mediolanensi, Basilicis Minoribus annumerari, cum iuribus atque privilegiis dato honori inhaerentibus, modo servata sint quae Decretum De Titulo Basilicae Minoris poscit, die vi mensis Iunii factum, anno
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MDCCCCLXViii. Contrariis nihil obstantibus. Ceterum confidimus fore ut
collata dignitas templo non modo pietatem erga S. Iosephum augeat in populo, sed etiam Dei gloriam amplificet, in cuius laudem omnia cedere oportet. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die xi mensis Maii, anno MDCCCCLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco Sigilli In Secret. Status tab., n.
64645.
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Beata Maria Virgo sub titulo Nuestra Seora de Itat Patrona principalis, S. Thomas apostolus Patronus secundarius confirmatur dioecesis S. Thomae in Argentina.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Gratum fuit gratumque semper erit quidquid honori beatae Mariae Virginis, Christi Matris, cedit; quae non solum hominibus adorandum Filium dedit, atque per illum aeternam salutem, sed et Mater nostra est, et exemplum, et patrona in hoc terrestri itinere ad caelum. Simile quid autem de Sanctis afiirmamus, amicis Deo caris, maxime si Apostoli sint. Qua re cum Venerabilis Frater Carolus E. Cremata, Episcopus S. Thomae in Argentina, electionem B.M.V, in Patronam Principalem suae dioecesis, S. Thomae Apostoli vero in Patronum secundarium a populo factam rite probaverit; idemque a Nobis petierit ut hanc electionem et adprobationem ad normam (( Instructionis de Calendariis particularibus atque Officiorum et Missarum Propriis recognoscendis , n. 30, confirmaremus, Nos, cum constet electionem atque adprobationem hanc ad iuris praescriptum peractam esse, id probantes quae S. Congregatio pro Sacramentis et Cultu Divino de re statuerit, factis a Nobis olim facultatibus, B.M.V, sub titulo vulgari sermone Nuestra Seora de Itat Patronam principalem, atque S. Thomam Apostolum Patronum secundarium confirmamus apud Deum dioecesis S. Thomae in Argentina, factis nempe iuribus atque privilegiis liturgicis hanc dignitatem consequentibus. Contrariis nihil obstantibus. Ceterum confidimus ut B.M.V, atque S. Apo-
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stoli intercessione, in quos populus tanta religione fertur, crescat fides in pectoribus in altissimi Dei gloriam. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die vi mensis Iunii, anno MDCCCCLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
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Em.mus P. D. Bernardinus S. R. E. Cardinaiis Gantin Summi Pontificis ad XLII Eucharisticum ex omnibus Nationibus Conventum, Lapurdi in Gallia agendum, Legatus renuntiatur. VENERABILI FRATRI NOSTRO BERNARDINO S.R.E. Cardinali GANTIN.
IOANNES PAULUS P P . II Venerabilis Frater Noster, salutem et Apostolicam Benedictionem. Totius iamiam Catholicae Ecclesiae convertuntur merito sensus et oculi Lapurdum, ad celebratissimum illud Galliae oppidum ubi proximo videlicet Iulio mense a die xvi ad x x i n , Deo id misericordi potissimum volente, Conventus Eucharisticus, numero XLII ab omnium quidem gentium participibus sollemniter festiveque agetur, cuius sacrorum rituum finem Nos ipsi fecissemus nisi aliter Dominus constituisset. Congressum autem illum certo novimus cura singulari ac studio, ut decet, Conferentiae Episcopalis Galliae consociatis etiam disciplinae eius peritis diligenter sane exornari, quin immo praeterea convenienter praeparari aptam per tractationem doctrinarum ad mysterium Eucharisticum varie spectantium in peculiari Symposio Internationali Tolosae. Inde nunc facile providere valemus unicum illum Ecclesiae universalis eventum fervore religioni fideique testimonio illustrem fore tum sua celebratione prosperum ac fructibus omnino uberrimum. Porro Sanctissimae Eucharistiae cultus et honor Mariae Beatissimae illic praeclariorem in modum cohaerent ac veluti uno concinunt Ecclesiae usu fideliumque adfectu. Ibi enim Immaculata Dei Genetrix, quae initio se dederat crebrius adspiciendam, declarata innumerabilium hominum pietate plus iam centum annos excolitur; ibi vero cum eadem mariali laude iungitur cotidie Sacrificium Eucharisticum, dum infirmi quoque a Do-
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mino Eucharistico transente beneque omnibus faciente invisuntur. Huc dein accedit quod dignissimum commemoratione studiosa esse diuturnaque recordatione censemus titulum ipsum scienter inditum Conventui : (( Iesus Christus - panis fractus pro novo mundo . Idoneus maxime is Nobis videtur ad illam renovationis plenae excitandam in hominibus ac sustentandam spem, quae temporum istorum quasi quidam clarissimus est index quaeque praecipuas suas vires lucesque ex Eucharistiae Sacramento haurire potest. Siquidem vera omnis mundi renovatio, qua hodie tantopere indiget genus humanum, spiritualis in primis iudicatur ac supernaturalis. Sacramentum autem hoc ineffabilis divini amoris homines totos recreat redintegratque Christi ipsius Servatoris praesentia mystica, gratia salvifica, lucifera doctrina. Reapse concipi animo nequit fons copiosior neque origo certior iuventutis, ut ita dicamus, spiritualis quam ipsum illud convivium quod Iesus Nazarenus tamquam supremum dilectionis suae testimonium instituit pignusque sempiternum vitae perennis suorum assectatorum. Hic panis vivus quo nutriuntur, hic unus quo reiiciuntur potus efficiunt profecto ut secundum verba alterius Praefationis de Sanctissima Eucharistia gratiae Tuae suavitate perfusi ad caelestis formae imaginem transeamus , id est ad vitae novitatem, operae christianae alacritatem, universi orbis reparantem caritatem. Etenim idem ille Eucharisticus panis oblatus quondam pro nobis traditur sine intermissione ut homines mutuo segregati aliquando sed ad unitatem divinitus saepe revocati detegant in se novum erga Deum amorem inter seque novum fraternae necessitudinis vinculum. Haud sine optima causa exsultat Mater Ecclesia voceque elata proclamat hodierna in Sollemnitate Corporis et Sanguinis Christi : Recedant vetera, nova sint omnia : corda, voces et opera . Quibus ex dictis simul patefit non istic agi de pio cuiusdam affectionis somnio at de more vivendi novo Christianorum proprio et Sanctissimae ipsi Eucharistiae firmiter innixo. Valde proin exoptamus ut Eucharisticus hic Conventus Lapurdensis animos singulorum prope ac longe participum inflammet ad vias novas Christi Evangelii cognoscendas percurrendas et ubique instituendas. Quo itaque maiore Nostra auctoritate illud contingat et alia quadam praesentia Nostra, non scilicet corporis, confirmentur eiusdem proposita Conventus, idcirco te, Venerabilis Frater, qui Patris dignitate purpurati spectabilis ac pietate Eucharistica insignis es inde a temporibus ministerii tui apud gregem dilectissimum Cotonuensem, eligimus Legatum Nostrum ac renuntiamus ut iure Nostram gerens personam Lapurdensi ex omnibus populis Congressioni Eucharisticae pro Nobismet praesideas.
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Minime ceterum dubitamus, quin pro impensa tua erga Apostolicam Sedem fidelitate amoreque in Christi Vicarium quo nites commissum hoc tibi munus feliciter sis ac salutariter impleturus. Divinum tandem Eucharistiae ipsius Auctorem supplices precamur ut proximus idem Conventus fructibus optatis redundet et effectibus, qui valde sine dubio ab omnibus iam exspectantur et ut in spiritualem renovationem terrae Galliae tum Europae tum mundi cuncti bene celebratio vertat. Quae imo ex pectore ominati tibi, Venerabilis Frater Noster, S.R.E. Cardinalibus adsistentibus et Episcopis, sacerdotibus et religiosis sodalibus necnon ipsis fidelibus singulis, qui Eucharisticis istis intererunt sollemnibus, Benedictionem Apostolicam caelestis luminis roboris solaminis auspicem Nos amantissime omnino impertimus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die x v m mensis Iunii, in Sollemnitate Corporis et Sanguinis Christi, anno MCMLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco & Sigilli In Secret. Status tab., n. 61,190.
IX
Beata Maria Virgo sub titulo Santa Maria delle Aeque confirmatur Patrona principalis dioecesis Uxellensis et Terralbensis.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Qui semper, ab usque puerili aetate, beatissimam Virginem Mariam et dileximus, et amavimus, et ceu florem coluimus (est enim alma Christi parens, et christianorum omnium mater sanctissima, et mortalium praesidium in hoc terrestri itinere pleno discriminis), magno semper studio ea praestitimus, e quibus maior aut gloria, aut honor, aut laus tantae Virginis, praeter quam Dei, nasceretur : quidquid enim in matris laudem impenditur, in Filii decus redundat. Qua re, cum clerus populusque dioecesis Uxellensis et Terralbensis Beatissimam Virginem Mariam sub titulo populari Santa Maria delle Aeque , iam ab antiquo teera pietate veneratam, Patronam principalem dioecesis apud Deum elegerint, atque Venerabilis Frater Antonius Tedde, Episcopus illius Ecclesiae id probaverit, datisque Litteris electionem atque probationem hanc a Nobis confirmari poposcerit, ad norman In-
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structionis de Calendariis particularibus atque Officiorum et Missarum Propriis recognoscendis , n. 20 ; Nos, cum omnia ad iuris praescriptiones acta esse constet, admotae expostulationi concedendum esse arbitramur. Iis ergo probatis, quae Sacra Congregatio pro Sacramentis et Cultu divino de re statuerit, factis olim a Nobis potestatibus, placet beatissimam Virginem Mariam sub titulo (( Santa Maria delle Aeque Patronam principalem dioecesis Uxellensis et Terralbensis esse et haberi, cum omnibus iuribus atque privilegiis Liturgicis iuxta Rubricas competentibus. Ceterum, spe ducimur fore ut attributus honor tum Dei gloriam augeat, tum pietatem erga Virginem. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die x x x mensis Iunii, anno MDCCCCLXXXI, Pontificatus Nostri tertio. AUGUSTINUS Card. CASAROLI, a publicis Ecclesiae negotiis
Loco $ Sigilli In Secret. Status tab., n. 66917.
CHIROGRAPHUM
Consilium Patrum Cardinalium ad quaestiones organicas et oeconomicas Apostolicae Sedis expendendas constituitur.
IOANNES PAULUS P P . II Comperta habentes gravia Venerabilium Fratrum Nostrorum S.R.E. Cardinalium consilia atque proposita, quae in conventu Sacri Collegii a die v ad diem ix mensis Novembris anno MCMLXXIX celebrato significarunt quaeque eiusdem coetus participes postea Nobis declaraverunt, ea opportune ad effectum adducere studemus. Inter causas autem, de quibus Sacri Collegii Sodales egerunt, reperitur potissimum quaestio de quibusdam Apostolicae Sedis rebus disposite temperandis necnon de ratione eius oeconomica. Expedire quidem videtur ut eaedem causae etiam cum Patribus Cardinalibus, qui per orbem terrarum gregum Pastores sint constituti et universalem Ecclesiam quodammodo repraesentent, accurate excutiantur. Quae cum ita sint, decernimus atque edicimus ut Consilium instituatur quorundam S.R.E. Cardinalium per terras Archiepiscoporum
37 - A. A. S.
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residentialium, quorum sit adiutricem operam praebentibus Romanae Curiae ministeriis, ad quae negotia pertinent, maxime vero Praefectura rerum oeconomicarum Sanctae Sedis quaestiones organicas et oeconomicas eiusdem Apostolicae Sedis expendere. Datum Romae, die x x x i mensis Maii, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
VENERABILI FRATRI NOSTRO IOANNI S.R.E. PRESBYTERO CARDINALI CARBERRY, ARCHIEPISCOPO OLIM S. LUDOVICI.
Proximum iubilaeum tuum episcopalem considerantes, nunc pro Nostra erga te benevolentia facere omnino non possumus quin, ut eventus ipse postulat, gratulatoriam banc epistulam Nostram consulto et cogitato ad te scribamus, sive ut tantus anniversarius dies, optimis Nostris ipsorum ominibus auctus, quam maximae tibi sit laetitiae causa, sive ut tu, Venerabilis Frater Noster, quam optaveris aut senseris habere Nos de te opinionem tandem cognoscas. Accipe igitur vota Nostra officii fraternaeque caritatis plena, tibique simul persuadeas Nosmet ipsos spiritu istis interfuturos esse sollemnibus tuis, ut gratissimo animo dignas laudes Optimo Deo ambo exsolvamus, quod ex eius gratia multum operae in Ecclesiae famulatu insumere potueris idemque non solum ut Christi sacerdos sed etiam, et quidem potissimum, ut venerabilis sacrorum Antistes primum in dioecesi Lafayettensi, deinde in Columbensi Ecclesia, postremo in praeclara S. Ludovici archidioecesi, quibus singulis deinceps praefuisti pastor. Cum vero constet quam sollers ac navus officiique diligens fueris in pastorali munere obeundo, Nobis praecipue probatur id quod studiose fecisti, ut clerus et religiosae ac laici ad apostolatum pararentur apta et renovata institutione ; quemadmodum maximi facimus opus vocationibus adiuvandis accommodatum, quod etiam, te duce, meliore sane ratione crevit atque ordine. Meritissime porro in sacrum S.R.E. Cardinalium Collegium suo tempore cooptatus, duorum etiam magni momenti Consiliorum praeses fuisti, Commissionis nempe Liturgiae temporibus nostris aptandae atque Commissionis pro Oecumenismo Conferentiae catholicorum Episcoporum istius Nationis, necnon tibi honori ipsa tribuitur
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constitutio Consilii Litteris Evangelii Nuntiandi in archidioecesi S. Ludovici exsequendis. Hisce summatim commemoratis ex multis rebus, quae luculenter Episcopatum tuum decoraverunt, in quo quidem neque a religione offici quidquam declinavisti neque officio umquam decessisti, Nobis placet amanter tibi suadere ut, quamvis in praesentia non amplium Ordinarii munere fungaris sed iusta fruaris quiete, nihilominus pergas et in posterum flagrantibus precibus tuis a Sacratissimo Corde Iesu veram perseverantiam in via salutis petere illis Ecclesiae communitatibus, quas olim tibi commissas confirmavisti. Idque ut facias, vehementer etiam atque etiam rogamus, intercedente Beata Virgine Maria, dulcissima Dei hominumque Matre, in cuius amore emines eiusque in tutela ac fide ut essent coepta tua curare consuevisti, et quidem merito, cum Ipsa sit (( tamquam signum certae spei et solatii peregrinanti Populo Dei (Lumen Gentium, 68). De his igitur recogitans, fac ut laeteris in imminenti iubilaeo tuo, dum Nos precamur divinum Remuneratorem omniumque ducem pastorum, ut meritorum multiplicium tuorum praemia inaestimabilis largitatis olim retribuat; quorum interea pignus et auspex sit Apostolica Nostra Benedictio ex imo pectore tibi, Venerabilis Frater Noster, omnibusque tibi coniunctissimis impertita. Datum Romae, die xxv mensis Iunii, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
NUNTIUS TELEVISIFICAS
Iis qui XLII Eucharistico ex omnibus Nationibus Conventui interfuere missus. *
Chers Frres et Surs qui participez au Congrs eucharistique de Lourdes, Lou soit Jsus Christ! Depuis la premire annonce du Congrs eucharistique, je dsirais ardemment y participer en personne. Je souhaitais rassembler, pour l'offrir au Christ, Pimmense hommage qui monterait vers Lui de la
* Die 21 m. Iulii a. 1981.
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Cit mariale. Je voulais m'associer directement vous, pour tmoigner avec quelle fermet dans la foi, avec quel lan d'adoration, de gratitude et de joie, avec quel engagement rsolu aussi, l'Eglise accueille, clbre et garde le mmorial du Sacrifice du Seigneur, Pain rompu pour un monde nouveau , pour le salut de ses frres. Sur place, avec vous, prs de la grotte bnie, je pensais implorer de Marie, notre Mre, la Vierge Immacule, les grces de conversion qui correspondent ce sacrement de PAmour divin et sont requises pour l'avnement de ce monde nouveau, selon le message confi par elle Bernadette Soubirous. Je regrette vivement de ne pas tre physiquement prsent parmi vous. Mais la Providence m'invite en offrir le sacrifice, comme beaucoup d'autres personnes malades ou empches, et y participer sans vous voir et sans vous entendre, mais avec un cur d'autant plus brlant qu'il saisit mieux le prix de PAmour du Seigneur et qu'il est sr de votre dvotion eucharistique. Ceux que j'aurais aim saluer et encourager de vive voix, je les bnis avec une chaleureuse affection : vous d'abord, mes chers Frres dans l'piscopat, runis autour du Cardinal Bernardin Gantin que je vous ai envoy comme Lgat; vous, prtres et diacres, ministres avec eux de la sainte Eucharistie ; vous, sminaristes, dont quelques-uns reoivent cette occasion le sacerdoce; vous, religieux, religieuses et personnes consacres, dont l'tat de vie est le signe du (( monde nouveau ; vous, pres et mres de familles, lacs dlgus par vos paroisses ou vos mouvements, reprsentant les diffrents milieux de vie, les multiples pays, et la varit des ges ; vous spcialement, enfants, adolescents et jeunes, si aptes comprendre le dynamisme de PAmour du Christ. J'ai fait une place spciale aux malades, si proches de la Croix. Je remercie tous ceux qui ont favoris l'accueil des Congressistes Lourdes. Je salue aussi nos frres et surs qui, tout en n'tant pas en pleine communion avec nous, ont tenu s'associer la rflexion et la prire eucharistiques, en souhaitant qu'un jour nous puissions partager le mme calice du Seigneur. Ma prire s'tend toutes les communauts de l'Eglise catholique reprsentes Lourdes, afin que le Christ augmente leur cohsion fervente dans la foi et la charit. Je prie spcialement pour la croissance des jeunes Eglises, en demandant pour elles le pain quotidien en mme temps que le Pain de Vie. Enfin je salue avec cordialit les fils et filles de France, que je quittais Pan dernier Lisieux sur un (( au revoir , et qui accueillent chez eux, Lourdes, le Congrs du Centenaire. Je sais que l'ensemble du Congrs rencontres, confrences, veil-
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les, liturgie des heures, processions, adorations et surtout la clbration de la sainte messe devait contribuer vous mettre en prsence du mystre eucharistique, pour en saisir les diffrents aspects, en clbrer les merveilles, en chercher les prolongements dans la vie. Comme disait Jsus : Heureux vos yeux, parce qu'ils voient, heureuses vos oreilles parce qu'elles entendent ! Vous avez reconnu le Christ, rellement prsent dans le sacrement inaugurant le (( monde nouveau , pour lequel il a rompu le pain de son Corps et vers son Sang. Et vous avez fait en mme temps l'exprience de la fraternit des fils de Dieu, du bonheur qu'on trouve partager et recevoir les uns des autres. Ensemble, vous avez compris que les hommes ne vivent pas seulement de pain, ni mme d'amiti humaine, mais de Dieu; qu'ils sont capables de se rassembler pour toute parole et tout geste qui veulent signifier et construire le monde nouveau avec le Christ. Heureux tes-vous !
1
Permettez-moi maintenant, comme successeur de Pierre, de vous adresser mon message. Je vous l'offre comme une mditation particulire sur la fraction du pain . Je vous le confie pour que vous en viviez et que vous le transmettiez. L'exprience que vous avez faite ici, Lourdes, durant ce Congrs, vous a investis d'une mission de tmoins, dans l'Eglise et pour le monde. A la manire des disciples d'Emmas, heureux d'avoir retrouv le Seigneur ressuscit et de l'avoir reconnu la fraction du pain , vous allez rentrer dans vos pays, le cur encore brlant des paroles entendues. Il vous appartiendra de faire comprendre autour de vous que, de nos jours encore, le Seigneur se rencontre dans la fraction du pain , et que cette rencontre donne sens la vie. Mon intention est maintenant de vous dire quelles conditions, en prcisant trois convictions.
2 3
1. La premire est que le monde nouveau dont nous trouvons un signe et une bauche effective dans le partage, l'change mutuel, l'hospitalit, la communaut d'idal, la gnrosit servir, l'unit de la foi et la ferveur de la charit n'a d'autre fondement que JsusChrist, le Fils du Pre, devenu par amour notre frre en humanit. Ce monde nouveau a t annonc par Lui durant toute sa vie terrestre comme Royaume de Dieu, mrit par son sacrifice, inaugur par sa
1
Mt 13, 16. Lc 24, 35. Ibid. 24, 32.
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rsurrection et le don de son Esprit. Il se construit dsormais autour du Christ prsent au coeur des hommes, premier-n d'entre les morts et Tte de l'Eglise. Il trouvera son achvement quand le Christ aura tout rempli de sa plnitude, dans l'au-del, terre nouvelle et cieux nouveaux )), dont le monde rnov aujourd'hui selon son Esprit n'est toujours que l'bauche. En dfinitive, l'humanit nouvelle, pour la foi chrtienne, a surgi de la Croix, et c'est l que la fraction du pain prend d'abord son sens : Ceci est mon corps livr pour vous ... cette coupe est la Nouvelle Alliance en mon sang )>. Oui, la vraie fraction du pain, celle qui est fondamentale pour nous chrtiens, n'est autre que celle du sacrifice de la Croix. C'est d'elle que les autres drivent et vers elle qu'elles confluent. C'est bien, en effet, pour que l'humanit ne s'enferme pas dans son refus, pour que le dernier mot n'appartienne pas l'injustice, pour que la haine soit abolie et que s'ouvre l'histoire pour un avenir nouveau, que le Christ accepta d'tre Lui-mme sur la Croix la victime offerte pour le pch, pour l'incrdulit et l'injustice. C'est cette heure-l que Lui, le Pain vivant descendu du ciel, accomplit sur notre terre la fraction du pain par excellence en tendant librement ses mains sur la Croix pour dtruire la mort et conduire la vie. Le monde nouveau dpendait de ce Sacrifice : le mur de sparation fut alors renvers ; la rsurrection des morts, confirme; et, avec elle, la possibilit d'une humanit unifie. Ce sera donc la premire conviction dont vous aurez vivre et dont je vous demande de tmoigner.
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2. Et voici le principe qui en drive : le sacrifice de la Croix est si dcisif pour l'avenir de l'homme que le Christ ne Pa accompli et n'est retourn au Pre qu'aprs nous avoir laiss le moyen d'y prendre part comme si nous y avions t prsents. L'offrande du Christ en Croix qui est le vrai Pain de Vie rompu est la premire valeur devoir tre communique et partage. C'est pourquoi, avant de monter sur le Calvaire, le Christ voulut, dans le silence sacr du Cnacle, prendre le temps d'accomplir une fraction liturgique du pain : il la clbra avec les Douze et il leur demanda de la renouveler en sa mmoire jusqu'au
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jour o il reviendrait inaugurer les temps nouveaux. Sur le pain et la coupe de la premire Pque chrtienne, il fit alors les gestes et pronona les paroles qui, par le ministre de vos Evques successeurs des Aptres et des prtres leurs cooprateurs, ont t renouvels ici pour vous faire accder au Sacrifice du Christ et, par Lui, la rsurrection qui transformera toutes choses. Vous le savez fort bien, chers Frres et Surs, cette clbration eucharistique ne fait pas nombre avec le Sacrifice de la Croix; elle ne s'y ajoute pas et ne le multiplie pas. La Messe et la Croix ne sont qu'un seul et mme sacrifice. Nanmoins la fraction eucharistique du pain a une fonction essentielle, celle de mettre notre disposition l'offrande primordiale de la Croix. Elle la rend actuelle aujourd'hui pour notre gnration. En rendant rellement prsents le Corps et le Sang du Christ sous les espces du pain et du vin, elle rend du mme coup actuel et accessible notre gnration le Sacrifice de la Croix, qui demeure, dans son unicit, le pivot de l'histoire du salut, l'articulation essentielle entre le temps et l'ternit. L'Eucharistie est ainsi dans l'Eglise l'institution sacramentelle qui, chaque tape, sert de (( relais au Sacrifice de la Croix, qui lui offre une prsence la fois relle et opratoire. Ainsi peut-il manifester chaque poque sa puissance de salut et de rsurrection. Grce la succession apostolique et aux ordinations, le Christ a donn aux paroles institutionnelles de son Eucharistie, jointes l'action de son Esprit, force et puissance jusqu'au temps de son retour. C'est Lui qui les prononce par la bouche du prtre qui consacre; c'est Lui qui nous fait ainsi participer la fraction du pain de son unique Sacrifice. Telle est la merveille de l'Eucharistie. Par son importance, elle appartient, conjointement avec la Passion et la Rsurrection, l'histoire de notre salut. Elle est une des structures constituantes de l'Eglise : (( elle fait l'Eglise . Notre poque ne peut s'y mprendre : elle doit lui reconnatre toute sa place dans la charte du monde nouveau. Pour qu'il en soit ainsi, il va sans dire qu'il importe au plus haut point de garder toute leur force aux paroles du Seigneur, comme la Tradition unanime de l'Eglise, les Pres, les Conciles, le Magistre et le sens commun des fidles les ont toujours reues et comprises : savoir que le Seigneur crucifi et ressuscit est vraiment, rellement et substantiellement prsent dans l'Eucharistie, et le demeure tant que subsistent
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les espces du pain et dn vin; on lui doit non seulement le plus grand respect, mais notre culte et notre adoration. C'est l le cur de l'glise, le secret de sa vigueur; elle doit veiller avec un soin jaloux sur ce Mystre et Pafiirmer dans son intgralit.
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3. Enfin, chers Frres et Surs, le Congrs vous aura mieux fait saisir le rle des ministres de l'Eucharistie et celui de tout le peuple des baptiss en ce qui concerne la messe. Les prtres, ayant reu le sacrement de l'Ordre, assument au milieu de vous la place du Christ, Tte de son Eglise; leur ministre sacr est indispensable pour signifier que la fraction du pain ralise par eux est un don reu du Christ qui dpasse radicalement le pouvoir de l'assemble ; il est irremplaable pour relier validement la conscration eucharistique au Sacrifice de la Croix et la Cne. Vous aurez de plus en plus cur d'accueillir ce ministre avec respect et reconnaissance, et de prier pour que l'Eglise ne manque jamais de prtres, de saints prtres. Mais votre baptme fait aussi de vous, un autre titre et dans un autre sens, un peuple de prtres . Grce cette qualification, chacun d'entre vous est appel se prsenter lui-mme en offrande gnreuse, agre du Pre dans le Christ. Il vous appartient de donner votre participation eucharistique le mme sens que le Christ donna son Sacrifice. Il n'est pas mort pour disparatre, mais pour ressusciter, afin que sa Parole et son action continuent, afin que la mission reue du Pre soit acheve avec la puissance de l'Esprit. Ses membres sont appels la libert selon P Eprit et l'initiative; la route de la foi et de l'unit est ouverte, les normes de l'humanit nouvelle sont proclames. Le Christ attend de son peuple sacerdotal le courage d'avancer et d'entreprendre, dans la voie de la charit, de souffrir et de mourir encore, certes, comme les martyrs, mais en croyant comme eux au succs obtenu par le sacrifice. Cette rflexion thologale a des prolongements humains d'ordre fraternel. Ce Congrs vous a appris vivre la fraction du pain en Eglise, selon toutes ses exigences : l'accueil, l'change, le partage, le dpassement des frontires, la volont de conversion, le renoncement aux prjugs, le souci de transformer nos milieux sociaux jusque dans leurs structures et leur esprit. Vous avez compris que, pour tre vraie et
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Cf. Lettre Dominicae Cenae, nn. 3, 12. Cf. Lettre Dominicae Cenae, n. 9.
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logique, votre rencontre la table eucharistique doit avoir des consquences pratiques. Car s'il est vrai que, dans l'Eucharistie, le Christ rend sacramentellement prsents son Corps et son Sang, ainsi que son Sacrifice de la Croix avec sa puissance de rsurrection, c'est pour que nous y communiions en plnitude : non seulement en esprit, mais aussi sacramentellement, pour aller jusqu' la source qui est le Christ, puis, dans la vie concrte et dans l'histoire, pour aller jusqu'au bout de notre effort, ne ngligeant rien de ce qui dpend de l'homme. Tel est le message que j'adresse affectueusement chacun de vous, congressistes et plerins de Lourdes. Il vous rappellera quels sont les trois lments constituants du monde nouveau auquel vous tes rsolus travailler. L'Eglise d'aujourd'hui ne doit en ngliger aucun. Chers Frres et Surs, en contemplant ainsi le Christ dans son Mystre eucharistique, votre regard a rencontr celui de Marie sa Mre. C'est en elle, par l'opration du Saint-Esprit, que s'est form Jsus, le corps et le sang de Jsus. Il est n de la Vierge Marie . Heureuse, celle qui a cru ! Aprs son intervention a eu lieu le premier signe de Jsus, Cana, entranant la foi des disciples. Au Calvaire, elle s'est unie au don suprme de son Fils. En sa prsence, pendant qu'elle priait avec les disciples la Pentecte, est venu en abondance le don de l'Esprit Saint. Associe dsormais la gloire du Christ, dans le monde nouveau , elle s'est montre, ici mme, Lourdes, aux yeux de Bernadette, si proche des hommes, des hommes pcheurs, de leur besoin de conversion, de leur soif de bonheur plnier ! Soyez srs qu'elle intercde pour vous, afin de vous conduire, de conduire l'Eglise, la plnitude de la foi eucharistique et du renouveau spirituel. En concluant ce message, je me tourne avec elle vers le Seigneur : O Christ Sauveur, nous te rendons grce pour ton sacrifice rdempteur, unique espoir des hommes ! O Christ Sauveur, nous te rendons grce pour la fraction eucharistique du Pain, que tu as institue pour rencontrer rellement tes frres au cours des sicles ! O Christ Sauveur, mets au cur des baptiss le dsir de s'offrir avec Toi et de s'engager pour le salut de leurs frres ! Toi qui es rellement prsent dans le Saint-Sacrement, rpands abondamment tes bndictions sur ton peuple rassembl Lourdes, afin que ce Congrs demeure vraiment un signe du monde nouveau ! Amen.
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NUNTII SCRIPTO DATI

I Christifidelibus universis ob diem tota Ecclesia ad Missionales res provehendas constitutum.
Cari Fratelli e Sorelle in Cristo! La Giornata Missionaria Mondiale un avvenimento importante nella vita delia Chiesa. Si pu dire che la sua importanza cresce incessantemente. Forse non mai come oggi il compito afiidato alia Chiesa dal suo Fondatore, ndate dunque e ammaestrate tutte le nazioni (Mt 28, 19; cfr. Me 16, 15), ha assunto una tale ampiezza ed urgenza. Pi che mai la Chiesa deve fare proprie le parole dell'Apostlo : Guai a me se non predicassi il vangelo! (1 Cor 9, 16). 1. Per una Chiesa missionaria La Giornata Missionaria Mondiale Poccasione per eccellenza per una generale presa di coscienza dei dovere missionario e per ricordare a tutti i membri delia Chiesa, qualunque sia la loro funzione ed il loro posto, che essi sono coinvolti in questo dovere. Tutti devono meditare i testi vigorosi dei Concilio Vaticano I I , dove si afferma che la Chiesa intera missionaria, che Popera di evangelizzazione il dovere fondamentale del Poplo di Dio (Ad Gentes, n. 35) e che ad ogni discepolo di Cristo spetta la sua parte nel compito di diffundere la fede (Lumen Gentium, n. 17). Occorre incessantemente riprendere Pinsegnamento dei Concilio, espresso in tanti suoi documenti, approfondito dal Sinodo dei Vescovi dei 1974 e sintetizzato dal Papa Paolo VI nella sua esortazione apostolica Evangelii Nuntiandi dell'8 dicembre 1975. Se ancora una volta vi invito a tornare su questi documenti, tanto spsso citati, perch sono convinto delia loro importanza, che dev'essere sempre maggiormente approfondita. La Giornata Missionaria Mondiale una occasione per ognuno di fare in questa materia un esame di coscienza e di esporre al Poplo di Dio la dottrina delia Chiesa : infatti in gioco Pavvenire delPevangelizzazione del mondo. Se tutti i cristiani fossero persuasi dei loro doveri missionari, le difiicolt sarebbero meno pesan ti.
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In questo senso, motivo di grande speranza il vedere moltiplicarsi nel mondo piccole comunit cristiane, dinamiche e aperte, le quali hanno compreso la propria responsabilit nell'annuncio del Vangelo, pegno delia promozione di un mondo migliore. Un altro fenmeno, che ci rallegra e per il quale dobbiamo ringraziare il Signore, la nascita di un movimento missionario nelle giovani Chiese, che da evangelizzate di ventano evangelizzatrici. In molti Paesi di missione, il numero di missionari che partono per recare il messaggio evanglico ai non-cristiani, sia in altre regioni del loro Paese, sia in altri Paesi, sia in altri continenti, aumenta di giorno in giorno. In ciascun continente, si trovano attualmente missionari provenienti da ogni Paese del mondo. Le giovani Ohiese, che a loro volta sono diventate missionarie, danno prova delia loro maturit nella fede. Hanno capito che una Chiesa particolare, che non sia missionaria, non pienamente cattolica. In effetti, se missionaria la Chiesa tutta intera, lo devono essere parimenti le Chiese particolari : Queste sono formate ad immagine delia Chiesa universale. in esse ed a partir da esse che esiste la Chiesa una e unica (Lumen Gentium, n. 23). Una Chiesa chiusa in se stessa, senza apertura missionaria, una Chiesa incompleta o una Chiesa malata. L'esempio dei risveglio missionario nelle Chiese giovani pu richiamare questa verit alle Chiese antiche, le quali, dopo aver sviluppato uno sforzo ammirevole, sembrano a volte abbandonarsi alio scoraggiamento ed al dubbio circa il loro do vere missionario.
2. Il servizio missionario dei Papa Spetta al Papa richiamare questo dovere missionario a tutti i suoi fratelli in Cristo. In quanto Pastore supremo di una Chiesa interamente missionaria, egli deve essere il primo missionario, sforzandosi di imitare Pesempio di Cristo, il primo ed il pi grande evangelizzatore (Evangelii Nuntiandi, n. 7), e mettendosi sotto la guida dello Spirito Santo, PAgente principale delPevangelizzazione (ibid., n. 75). Fin dalPinizio del mio Pontificate, ho meditato le parole del Concilio Vaticano I I , dove si dice che al Successore di Pietro stato afiidato, in modo particolare, il grande compito di propagare il nome cristiano (Lumen Gentium, n. 23; cfr. Evangelii Nuntiandi, n. 67). SulPesempio dei mio Predecessore Paolo VI, mi sono messo in viaggio per visitare numerosi Paesi, tra i quali alcuni in cui Cristo appena
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conosciuto o Pannuncio missionario dei Vangelo ancora incompiuto. I miei viaggi in America Latina, in Africa ed in Asia hanno avuto (( una finalit eminentemente religiosa e missionaria, come dicevo prima di partir per PAfrica. Ho voluto annunciare io stesso il Vangelo, facendomi in qualche modo catechista itinerante, ed incoraggiare tutti coloro che sono al suo servizio, sia che provengano dai propri Paesi, sia che provengano da altri per mettersi al servizio di una Chiesa locale. A tutti ho voluto rendere omaggio ed esprimere i miei sentimenti di riconoscenza a nome delia Chiesa universale. Questi viaggi mi hanno permesso di ammirare la fede, le ricchezze spirituali e la vitalit delle giovani Chiese, di condividere le loro gioie, le loro ncessita e le loro sofferenze, di incoraggiare nei loro sforzi per radicare la fede cristiana nella cultura loro propria. Il contatto con queste masse umane che ancora ignorano Cristo mi ha convinto ancor pi di prima circa Purgenza delPannuncio evanglico. II mondo ha tanto bisogno di Cristo ! E coloro che stanno agli avamposti di questo compito evanglico lo sanno meglio di chiunque altro. La collaborazione di tutte le Chiese nell'evangelizzazione del mondo non deve afiievolirsi.
3. La funzione evangelizzatrice delia famiglia Facendo appello alia collaborazione di tutti per Popera missionaria, vorrei indirizzarmi innanzitutto alie famiglie cristiane. Il nostro tempo ha bisogno che si rimetta in valore Pimportanza delia famiglia, delia sua vitalit e del suo equilibrio. Ci vero sui piano umano : la famiglia la cellula di base delia socit, il fondamento delle sue qualit profonde. E ci vero anche per il Corpo mistico di Cristo, che la Chiesa ; per questo che il Concilio ha dato alla famiglia il bel titolo di Chiesa domestica [Lumen Gentium, n. 11). L'evangelizzazione delia famiglia costituisce dunque Pobiettivo principale delPazione pastorale, e questa a sua volta non raggiunge pienamente il proprio scopo, se le famiglie cristiane non di ventano esse S t e s s e evangelizzatrici e missionarie : Papprofondimento delia coscienza spirituale personale f a si che ciascuno, genitori e figli> abbia il proprio ruolo e la propria importanza per la vita cristiana di tutti gli altri membri delia famiglia. Non c' alcun dubbio che, sui piano religioso come sui piano umano, Pazione delia famiglia dipende dai genitori, dalla coscienza che hanno delle proprie responsabilit, dal loro valore cristiano. ad essi, perianto, che vorrei particularmente indirizzarmi. Con le loro parole e con la te-
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stimonianza delia loro vita, come insegna Pesortazione apostolica Gatechesi Tradendae, i genitori sono i primi catechisti dei loro figli (cfr. n. 68). In questa azione, la preghiera deve occupare il primo posto, e mi si permetter di insistere su questo punto. La preghiera, infatti, malgrado il bel rinnovamento costatato qua e l, continua ad essere difficile per molti cristiani, che pregano poco. Essi si chiedono : a che cosa serve la preghiera? compatibile col nostro senso moderno delPeficienza? Non c' forse qualcosa di meschino nel rispondere con la preghiera ai bisogni materiali e spirituali del mondo? Davanti a queste dificolt, sappiamo mostrare incessantemente che la preghiera cristiana inseparable dalla nostra fede in Dio, Padre, Figlio e Spirito Santo, dalla nostra fede nel suo amore e nella sua potenza redentrice, che all'opera nel mondo. Perci la preghiera vale innanzitutto per noi : Signore, aumenta la nostra fede ! (Lc 17, 6). Essa ha come scopo la nostra conversione, cio, come spiegava gi S. Cipriano, la disponibilit interiore ed esteriore, la volont di aprirsi all'azione trasformante delia Grazia. Dicendo : Sia santificato il tuo nome noi domandiamo insistentemente, poich siamo stati santificati col battesimo, di perseverare in ci che abbiamo cominciato ad essere... Venga il tuo regno: domandiamo che il Regno di Dio si realizzi in noi nel senso in cui imploriamo che il suo nome sia santificato in noi... Aggiungiamo poi : Sia fatta la tua volont come in cielo cosi in terra, perch noi possiamo fare ci che Dio vuole... La volont di Dio ci che Cristo ha fatto ed insegnato (S. Cipriano, De oratione dominica). La verit delia preghiera implica la verit delia vita; la preghiera insieme la causa ed il risultato di un modo di vivere, che si colloca alia luce dei Vangelo. In questo senso, la preghiera dei genitori, come quella delia comunit cristiana, sar per i figli una iniziazione alia ricerca di Dio ed all'ascolto dei suoi inviti. La testimonianza di vita trova allora tutto il suo valore. Essa suppone che i figli apprendano in famiglia, come conseguenza normale delia preghiera, a guardare cristianamente il mondo, secondo il Vangelo ! Ci suppone anche che essi in famiglia, imparino concretamente che nella vita ei sono preoccupazioni pi fondamentali dei denaro, delle vacanze o del divertimento ! Allora Peducazione impartita ai figli potra aprirli al dinamismo missionario come ad una dimensione integrante delia vita cristiana, poich i genitori e gli altri educatori saranno essi stessi impregnati di spirito missionario, inseparable dal senso delia Chiesa. Col loro esempio, ancor pi che con le loro parole, essi insegneranno ai propri figli ad essere generosi
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verso i pi deboli, a partecipare la loro fede ed i loro beni materiali con i bambini ed i giovani che ancora ignorano Cristo o che sono le prime vittime delia povert e delPignoranza. Allora, i genitori cristiani diventeranno capaci di considerare lo sbocciare di una vocazione sacerdotale o religiosa missionaria come una delle pi belle prove delPautenticit delPeducazione cristiana da loro impartita, e pregheranno che il Signore chiami uno dei loro figli. La soiledtudine missionaria si manifesta cosi come un elemento essenziale delia santit delia famiglia cristiana. Come affermava il mio venerato Predecessore Giovanni Paolo I : Con la preghiera familiare, V Ecclesia domestica diventa una realt effettiva e porta alia trasformazione del mondo. E tutti gli sforzi dei genitori per impregnare i loro figli delPamore di Dio e per sostenerli con Pesempio delia loro fede, costituiscono un apostolato tra i pi importan ti del xx seclo (Allocuzione ai Vescovi americani in visita Ad limina, il 21 settembre 1978; AAS 70, 1978, p. 767). In questa occasione, vorrei raccomandare ai genitori e a tutti gli educatori cattolici un'opera importante, istituita pi di un seclo fa (1843), per aiutarli nella educazione missionaria, dei propri figli, la quale mette a loro disposizione i mezzi adeguati. Intendo riferirmi alia Pontificia Opera delia Santa Infanzia, che ha per scopo di favorire la diffusione dello spirito missionario tra i fanciulli.
4. Le Pontificie Opere Missionarie al servizio delia missione universale L'organizzazione delPazione missionaria durante il mese di ottobre, il mese delle missioni, di cui la Giornata Mondiale il punto culminante, afSdata alle Pontificie Opere Missionarie, poich Pistituzione di questa giornata dovuta alia loro iniziativa. In questi ultimi anni, le Pontificie Opere Missionarie sono state erette in tutte le giovani Chiese. Dappertutto esse hanno come obiettivo di infondere nei cattolici, fin dalla loro infanzia, uno spirito veramente universale e cattolico [Ad Gentes, n. 38). Corne detto negli Statuti, che ho approvato Panno scorso (26 giugno 1980), ci costituisce il loro fine primario e principale. Esse sono Pistituzione destinata anche a promuovere la cooperazione missionaria di ogni Chiesa particolare, di ogni Vescovo, di ogni parrocchia, di ogni comunit, di ogni famiglia e di ogni persona. Essendo questo un dovere per tutti, si pu chiedere a ciascuno di sostenere con priorit Pazione delle Pontificie Opere Missionarie. La sollecitudine missionaria si esprime in diverse maniere. Es-
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sendo Pevangelizzazione anzitutto un'azione dello Spirito Santo, bisogna riservare il primo posto alla preghiera e al sacrificio , come ho appena sottolineato e come gli Statuti di queste Opere ben a ragione ricordano. Di pi, occorre uno sforzo comune ed intenso per far sorgere e maturare le vocazioni missionarie. Se il mondo ha pi che mai bisogno del Cristo e del suo Vangelo, il numero dei predicatori delia Buona Novella deve crescere in proporzione. La cooperazione missionaria ha anche per scopo di sostenere materialmente Pevangelizzazione. Trascurare o criticare questo aspetto potrebbe essere un sottile pretesto per dispensarsi dalPessere generosi. Le ncessita finanziarie delle giovani Chiese, che appartengono quasi tutte ai Paesi del Terzo Mondo, sono ancora enormi, nonostante i loro sforzi per giungere ad una autonomia finanziaria. Ad esse occorre un aiuto sia per i Seminari, che assicurano la formazione e il mantenimento dei futuri sacerdoti, sia per far vivere gli attuali collaboratori delia missione o per permettere la costruzione di Chiese, Scuole, Dispensari o Centri indispensabili per Pazione sociale. Per far fronte a queste ncessita quotidiane ed essenziali, le giovani Chiese devono poter contare su un aiuto regolare e sicuro. Q questa la ragione per cui faccio appello a tutti, affinch contribuiscano al fondo centrale delle Pontificie Opere Missionarie, che hanno precisamente per scopo di assicurare loro questo contributo regolare. L'esempio dei cristiani nei Paesi meno favoriti, i quali, nonostante la loro povert, versano il proprio obolo, deve far riflettere quelli dei Paesi ricchi, che spesso non danno che una piccola parte del loro superfluo. motivo di gioia costatare come presso molti cristiani vada sempre pi crescendo la sollecitudine per le ncessita dei Paesi e delle Chiese del Terzo Mondo, come pure il moltiplicarsi in modo sempre pi notevole di iniziative particulari per venire in aiuto a persone o a progetti in queste regioni. questo il segno di un senso missionario e di un senso di giustizia che sono cresciuti. Ci nonostante, conviene assegnare un posto privilegiato alle Pontificie Opere Missionarie, perch esse sostengono Pannuncio diretto dei Vangelo, che il dovere fondamentale e proprio delia Chiesa. appunto in questo annuncio che sta il fondamento dei vero sviluppo e delia vera liberazione umana. Ora, mediante i loro programmi di aiuto universale, le Pontificie Opere Missionarie si fanno carico delle ncessita di tutte le giovani Chiese, senza esclusione alcuna. Questa universalit il loro carattere proprio. questa la ragione per cui la sollecitudine degli oprai aposto-
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lici per il proprio Paese o per i progetti di cui si personalmente informat^ non deve integrar si con P insieme dello sforzo di evangelizzazione al servizio di tutte le giovani Chiese. Al presente sono i pastori di queste Chiese che portano il peso materiale delPiniziativa missionaria. Perianto, nella cooperazione missionaria bisogna pensare prima di ogni altra cosa alle giovani Chiese, e proprio a tutte. Questo modo di cooperazione potr forse avere per conseguenza che ci si senta meno impegnati personalmente e che bisogner donare in maniera pi disinteressata. Ma questo modo di donare pu rivelarsi pi evanglico e pi efficace. Soltanto un fondo di solidariet centrale pu evitare il pericolo di dimenticare alcune Chiese, soprattutto quelle pi povere, o certe loro ncessita essenziali. Soltanto mediante un programma di aiuto appropriate alle varie ncessita, si pu evitare lo scoglio di particolarismi e per tan to delia discriminazione nella distribuzione degli aiuti. precisamente quanto cerca il Consiglio Superiore delle Pontificie Opere Missionarie, che composte da rappresentanti di tutte le Chiese e dispone dei consigli e delle informazioni delia Sacra Congregazione per PEvangelizzazione dei Popoli. Di conseguenza, il mese di ottobre deve essere dappertutto il mese delia missione universale, il mese del vicendevole aiuto missionario sotto Pegida delle Pontificie Opere Missionarie. Per questa ragione, i Vescovi sono in vitati, secondo i nuovi Statuti di queste Opere, a pregare i responsabili delle opere cattoliche e i fedeli a rinunciare alle collette, aven ti carattere particolare, durante questo periodo . Gi nel passato, parecchi Vescovi, seguendo Pesempio delia Santa Sede, hanno dato direttive a questo proposito. Infine avrete certamente a cuore di ricordarlo la cooperazione missionaria non deve essere compromessa dalla presente crisi econmica, di cui soffrono tutti i Paesi del mondo. Che questa crisi non divenga per i cristiani dei Paesi ricchi una scusa per diminuir la propria generosit ! Ch'essi non dimentichino che i Paesi e le Chiese del Terzo Mondo sono toccati ancor pi di loro da questa crisi ! Per concludere, vorrei ricordarvi che la celebrazione del Congresso Eucaristico Internazionale di Lourdes, nel prossimo mese di luglio, dovrebbe stimolare lo slancio missionario delia Chiesa. L'Eucarista, la quale fa la Chiesa ed (da sorgente e il culmine di tutta la vita cristiana (Lumen Gentium, n. 11), il sacramento, che significa e realizza Punit tra tutti i membri delia Chiesa. L'Eucaristia Ii rende solidali gli uni gli altri, Ii spinge a condi videre la loro fede, le loro ricchezze
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spirituali, le loro sofferenze e il loro pane materiale. Per questo, coloro che partecipano alPEucaristia sono invitati a partecipare anche alla missione del Cristo, a portare il suo messaggio a tutti gli uomini : la liturgia eucaristica deve dunque essere al centro delia celebrazione delia Giornata Mondiale per le Missioni. Possa il Signore, che ha dato alla sua Chiesa Pordine di fare discepoli da tutte le nazioni, manifestare anche mediante i nostri sforzi quel potere che gli stato dato in cielo e sulla terra (cfr. Mt 28, 18-19) ! Che la Beata Vergine Maria, Patrona delle missioni, ci aiuti a corrispondere alia esortazione del Cristo risorto ! A voi, cari Fratelli nell'Episcopato, a tutti i missionari che si prodigano senza risparmio per la messe, a voi Comunit diocesane, e a coloro, in particolare, che sapranno comprendere questo appello e corrispondervi con una generosit ispirata dalPinteriore rinnovamento, invio di gran cuore la Benedizione Apostolica. Dal Vaticano, il 7 Giugno delPanno 1981, terzo di Pontificato. IOANNES PAULUS P P . II
II
Ob diem alphabeticae institutionis induction! per orbem dicatum. A SON EXCELLENCE MONSIEUR AMADOU MAHTAR M'B OW, DIRECTEUR GNRAL DE L ' U N E S C O .
La Journe internationale de l'alphabtisation de 1981 se situe au dbut des vingt dernires annes qui sparent l'humanit de Pan 2000 et durant lesquelles l'UNESCO espre pouvoir recueillir les rsultats dfinitifs de ses efforts en vue de l'alphabtisation de chaque tre humain au monde. Cette esprance est partage par tous ceux qui ont cur le progrs pacifique de la communaut humaine. Car tous ont un droit gal tre libres, ou tre librs, de la condition pnible et humiliante d'analphabte, cette condition tant une cause non ngligeable du malaise et des handicaps qui psent sur les peuples les moins avancs. Grce l'alphabtisation, chaque tre humain devient plus homme, en soi et avec les autres, mais aussi pour les autres; grce elle, il peut parvenir son dveloppement total et harmonieux, sur le plan spirituel, culturel et matriel, et apprendre possder cette richesse
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fondamentale, la dvelopper et en disposer toujours pour son bien propre et celui de la communaut. L'effort d'alphabtisation doit assurer prs d'un milliard de personnes un grand espoir que ne sauraient dcevoir ceux qui, ayant dj atteint un plus haut niveau de dveloppement global, ont le devoir d'y faire participer autrui. Il s'agit d'un service que l'homme rend l'homme et o chacun doit s'employer par tous les moyens faire en sorte que tous grandissent en tant qu'tres humains. Tous pourront ainsi mener une vie plus humaine, dans la libert et le respect de leur dignit et de leur transcendance. En affirmant cela, je suis sr de rejoindre la pense et les convictions de la trs grande majorit des hommes et des femmes de bonne volont qui lancent un appel justifi et vigoureux en vue d'un engagement gnral, tant au plan national qu' celui de la coopration mondiale, pour raliser les changements requis par un nouvel ordre international comme pour une recherche accrue et la meilleure utilisation possible de tous les moyens ncessaires cette trs noble lutte. Connaissant les rsultats dj obtenus, je tiens vous fliciter, Monsieur le Directeur, ainsi que tous ceux qui travaillent, avec gnrosit, tnacit et efficacit, dans le secteur de l'alphabtisation. Je dsire galement renouveler l'intention de tous mes encouragements chaleureux et mes vux les plus fervents. Du Vatican, le 2 septembre 1981. IOANNES PAULUS P P . II
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 26 Iunii 1981. Cathedrali Ecclesiae Tursiensi-Lacunerulonensi R. D. Gerardum Pierro, e clero archidioecesis Salernitanae, hactenus parochum S. Nicolai in pago vulgo Coperchia cognominato. die 7 Iulii. Metropolitanis Ecclesiis in personam pro hac vice unitis Gnesnensi et Varsaviensi praefecit Exc.mum P. D. Iosephum Glemp, hactenus Episcopum Varmiensem. die 9 Iulii. Titulari episcopali Ecclesiae Novensi R. D. Ludovicum Blint, parochum in oppido vulgo Odorheiu Secuiesc, quem deputavit Auxiliarem Exc.mi P. D. Antonii Jakab, Episcopi Albae Juliensis. Cathedrali Ecclesiae Campinae Grandis Exc.mum P. D. Aloisium Gonzaga Fernandes, hactenus Episcopum tit. Mididitanum et Auxiliarem archidioecesis Victoriensis Spiritus Sancti. die 7 Iulii. Titulari episcopali Ecclesiae Girbitanae, R. D. Iacobum David, Secretarium adiunctum Conferentiae Episcoporum Galliae, quem deputavit Auxiliarem Exc.mi P. D. Marii Maziers, Archiepiscopi Burdigalensis. die 30 Iulii. Archiepiscopali Ecclesiae Monoecensi Exc.mum P. D. Carolum Brand, hactenus Episcopum titularem Uthinensem. die 3 Augusti. Titulari episcopali Ecclesiae Ursonensi, R. D. Ioachimum Gonalves, Vicarium Episcopalem, quem deputavit Auxiliarem Exc.mi P. D. Eurici Dias Nogueira, Archiepiscopi Bracarensi. die 6 Augusti. Cathedrali Ecclesiae Taubatensi Exc.mum P. D. Antonium Alfonsum de Miranda, hactenus Coadiutorem c.i.s. Exc.mi P. D. Othonis Motta, Episcopi Campaniensis in Brasilia. die 13 Augusti. Cathedrali Ecclesiae Cenomanensi, Exc.mum P. D. Georgium Gilson, hactenus Episcopum titularem Bendensem. Metropolitanae Ecclesiae Turonensi, Exc.mum P. D. Ioannem Honor, hactenus Episcopum Ebroicensem.
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Titulari episcopali Ecclesiae Suristensi, R. D. Danielem L. Ryan, e clero dioecesis Ioliettensis-in-Illinois, quem deputavit Auxiliarem Exc.mi P. D. Iosephi Imesch, Episcopi eiusdem Sedis. die 18 Augusti. Coadiutorem c.i.s. Exc.mi P. D. Ioannis Baptistae da Mota e Albuquerque, archiepiscopi Victoriensis Spiritus Sancti, constituit Exc.mum P. D. Silvestrum Aloisium Scandian, hactenus Episcopum Arassuahyensem. die 24 Augusti. Titulari episcopali Ecclesiae Sasabensi, R. P. Alfonsum Gallegos, sodalem Augustinianorum Recollectorum, quem deputavit Auxiliarem Exc.mi P. D. Francisci Quinn, Episcopi Sacramentensis. die 29 Augusti. Metropolitanae Ecclesiae Portalegrensi in Brasilia Exc.mum P. D. Claudium Colling, hactenus Episcopum Passofundensem. Cathedrali Ecclesiae Camposinae Exc.mum P. D. Carolum Albertum Etchandy Gimeno Navarro, hactenus Episcopum titularem Cenensem et Auxiliarem S. Sebastiani Fluminis Ianuarii. die 2 Septembris. Titulari episcopali Ecclesiae Uthinensi R. D. Dominicum Amoroso, Societatis S. Francisci Salesii sodalem, quem deputavit Auxiliarem Exc.mi P. D. Ignatii Cannavo, Archiepiscopi Messanensis, Archimandritae SS.mi Salvatoris, Episcopi Liparensis atque Praelati S. Luciae. die 3 Septembris. Cathedrali Ecclesiae Carolinensi in Brasilia R. P. Evangelistam Alcimar Caldas Magalhes, Ordinis Fratrum Minorum Capuccinorum sodalem. die 9 Septembris. Metropolitanae Ecclesiae Piurensi Exc.mum P. D. Ansgarium Rolandum Cantuarias Pastor, hactenus Episcopum Tacnensem. die 12 Septembris. Cathedrali Ecclesiae Uritanae Exc.mum P. D. Armandum Franco, hactenus Episcopum Melphiensem et Rapollensem atque Venusinum. Cathedralibus Ecclesiis Melphiensi et Rapollensi atque Venusinae R. P. Vincentium Cozzi, e clero dioecesis Tursiensis-Lacunerulonensis, hactenus Vicarium Generalem eiusdem dioecesis.
NOMINATIO Decreto Sacrae Congregationis pro Episcopis : die 26 Septembris 1981. Exc.mo P. D. Paulo C. Marcinkus, Episcopo titulari Hortensi, Pontificiae Commissionis Civitatis Vaticanae moderandae Pro-Praesidi, dignitas archiepiscopalis collata est.
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i
PROVISIO ECCLESIARUM Decretis Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, Ioannes Paulus P P . II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 23 Maii 1981. Metropolitanae Ecclesiae Ndiamenanae R.P. Carolum Vandame, sodalem Societatis Iesu eiusdemque novitiorum magistrum. die 19 Iunii. Metropolitanae Ecclesiae Numeanae Exc.mum P. D. Michaelem Mariam Bernardum Calvet, Societatis Mariae, hactenus Episcopum titulo Mgrensem Numeanique Archiepiscopi Auxiliarem. Cathedrali Ecclesiae Vellorensi Exc.mum P. D. Michaelem Augustine, hactenus Episcopum titulo Bararitanum et Auxiliarem Archiepiscopi Madraspolitani et Meliaporensis. Cathedrali Ecclesiae Bambaritanae R. P. Michaelem Matre, Congregationis Sancti Spiritus sodalem, Administratorem hucusque eiusdem dioecesis Apostolicum. Cathedrali Ecclesiae Dibrugarhensi R. P. Thomam Menamparampil, Societatis Sancti Francisci Salesii, actionis pastoralis in Shillongensi civitate addictum. Cathedrali Ecclesiae Marsabitensi R. P. Ambrogium Ravasi, Instituti Missionum a Consolata sodalem, directorem Philosophiae ac Theologiae Seminarii in Nairobiensi civitate. die 17 Iulii. Metropolitanae Ecclesiae Castriensi R. D. Kelvin Eduardum Felix, e clero dioeceseos Rosensis in Dominica, ex Antillis Insulis, apostolatus opus in Portus Hispaniae archidioecesi perflcientem necnon Conferentiae Ecclesiarum in Caribe )) Secretarium adiunctum. Cathedrali Ecclesiae Nassaviensi R. P. Laurentium A. Burke, Societatis Iesu sodalem, iam Collegii vulgo Saint George's College nuncupati, in civitate Regiopolitana in Iamaica siti, rectorem. Coadiutorem cum iure successionis Exc.mi P. D. Christophori Adimou, Archiepiscopi Cotonuensis in Benino, constituit R. D. Isidorum de Souza, e clero nativo, Vicarium Generalem eiusdem archidioecesis Cotonuensis Rectoremque Instituti Catholici in Abidianensi civitate siti, quem etiam archiepiscopali dignitate ornare dignatus est.
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Cathedrali Ecclesiae Sancti Ioannis-Imatelluranae R. D. Donaldum Iacobum Reece, archidioecesis Regiopolitanae in Iamaica Vicarium Generalem. Cathedrali Ecclesiae Qachasnekensi R. D. Evaristum Thatho Bitsoane, e clero saeculari nativo, Superioris Scholae vulgo ((Eagle's Peak vocatae directorem. die 22 Iulii. Titulari episcopali Ecclesiae Nigrensi R. P. Carolum Mariam Ariz Bolea, Congregationis Missionariorum Filiorum Immaculati Cordis B.M.V, sodalem, Panamensis Universitatis Catholicae Rectorem, quem constituit Vicarium Apostolicum Darienensis Vicariatus. II NOMINATIONES Peculiaribus datis decretis, Sacra Congregatio pro Gentium Evangelizatione seu de Propaganda Fide ad suum beneplacitum renuntiavit: die 19 Iunii 1981. Exc.mum P. D. Eduardum Russel Gaines, Episcopum Hamiltonensis Ecclesiae Cathedralis in Nova Zelandia, Vicarium Castrensem in N ovozelandiensi Ditione. die 18 Iulii. Exc.mum P. D. Iosephum Ferraioli, Archiepiscopum titulo Volturnensem, Apostolicum Pro-Nuntium in Keniana Natione atque Delegati Apostolici munere fungentem pro Insulis Seisellensibus.

MATRITEN.
Beatificationis et Canonizationis Servae Dei Mariae Catharinae Irigoyen Echegaray, Sororis professae Congregationis Servarunt Mariae Infirmis Ministrantium.
SUPER DUBIO
An constet de virtutibus theologalibus Fide, Spe et Caritate tum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine, earumque adnexis, in gradu heroico, in casu et ad effectum de quo agitur. Virgo cogitat quae Domini sunt, ut sit sancta corpore et spiritu, ait Apostolus, virginitatis christianae laudator eximius [1 Cor., 7, 34),
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imaginem mulieris fere exhibens quae Agnum sine macula sequens, illum quaerit, illum cogitat, illum iugi oratione contemplatur, cum eo sancto mentis fervore coniungitur, Christo etiam in humilioribus Corporis sui membris pro viribus deserviens. Ea inter etenim quae Domini sunt, pauperes, infirmos, omni destituios auxilio prae primis miro fervore complectitur. Singulari cordis puritate enitens, facile in fratribus egenioribus ipsum Christum conspicit, quem perenniter cogitat et impense diligit, amorem in Iesum Sponsum reddens actuosae caritatis in homines universos altor em. Huiusce virginis, sanctae corpore et spiritu, Dominum in fratribus cogitantis et diligentis, imago praeclara Dei Famula Maria Catharina Irigoyen Echegaray, soror professa Congregationis Servarum Mariae Infirmis Ministrantium, habenda est, quae virtutum omnium specimen in se praebens, impensa enituit prae primis in Sponsum Christum et in pauperiores fratres dilectione, in qua plenitudo est legis (cfr. Rom., 13, 10). Pampelone, in Hispania, parentibus Tiburtio Irigoyen et Leonarda Echegaray, die 25 Novembris anno 1848 nata, Dei Serva die proxime insequenti sacro ex aqua et Spiritu Sancto lavacro regenerata est et Maria Catharina nomine nuncupata. Piissime domi in fide et caritate instituta, infantula adhuc incensae orationis, actuosae in pauperes sollicitudinis et corporis mortificationis specimina praebere visa est, tunc praesertim cum Confirmatione die 10 Aprilis anno 1854 recepta, eodem anno Sanctimonialibus Dominicanis a Villalba vulgo nuncupatis, primis litteris instituendis tradita est, peculiari insimul domi ludimagistra in eam impendente cura. Anno 1860, die 26 Novembris, primum Eucharistica dape enutrita est, cuius miram famem, ad mortem usque, deinde experta, ex altaris Sacramento vires hausit quibus ex toto corde, ex toto spiritu, ex tota mente, ex totis viribus Deum et fratres impense diligeret. Parentibus orbata, circiter annum 1870, licet de vita religiosa amplectenda aliquomodo iam cogitaret, insignibus consiliariis adhortantibus domum moderandam suscepit, fratrum infirmorum curam gerens eisque materne assistens. Maria Catharina per aliquos annos praesidem Filiarum Mariae Pampelone cum laude egit, caritatis institutionibus opes et vires generse impendit, egenis pro facultate generse succurrit. Cum anno 1878 Sancta Maria Desolata Torres Acosta domum Servarum Mariae Infirmis Ministrantium Pampelone fundasset, re mature considerata, eas inter admitti petiit ab ipsa Sancta Conditrice,
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quae Servae Dei suasit ut infirmo fratri assisteret. Hoc e vivis erepto, vocatione multifariam iterum prudenter probata, die 31 Decembris anno 1881, tres et triginta annos nata, suavi Christi iugo sese laetabunda subiciens, inter Servas Mariae Pampelone recepta est. Die 12 Martii anno 1882 religiosum habitum Matriti suscepit; die 14 Martii anno 1883, tirocinio novitiatus sancte exacto, vota temporaria maximo spiritus fervore emisit ; anno autem 1889, die 15 Iulii, vota perpetua nuncupavit, sese in aeternum Deo summe dilecto tradens. Per universum vitae cursum Matriti degit, communitatis domus generalis, ex nomine viae a Chambry )) nuncupatae, sodalis, ad infirmis suis in domibus a prima professione assistendum missa, in opus adeo grave obeundum, sui prorsus immemor, maxima caritate et prudentia, iisque ad annum 1906 diligentissime incubuit, pauperiores prae cunctis patientia et mira sollicitudine complectens, Christum in aegrotis fide conspiciens eisque humiliora etiam ministeria laeto animo praestans. Nil mirum si infirmi Dei Famulam apud se expeterent, quae indefatigabili die noctuque actuositate ipsis praesto erat, insigne fidei, maximae paenitentiae et iugis orationis exemplar sese praebens. Cum surditate iam laborare coepisset, annis 1906-1913 eleemosynis ostiatim pro caritatis operibus Instituti emendicandis addicta est. Adeo molestum munus in donum humiliter suscepit, nihil antiquius habens quam omnimodam sui ipsius abnegationem cum generosa corporis castigatione in omnibus sectari, operosam peregrinationem humiliter suaviterque peragere, emendicationem in caritatis oblationem convertere. Iugi enim orationi instans, urbis Matritensis et proximorum oppidorum vias et plateas, domorum vestibula et scalas templum reddere novit, ex quo indeficiens ad Deum ascendebat precatio. Cum Deo perenni fidei et caritatis ardore coniuncta, Deum in se praesentem quodammodo manifestabat, qui per illam homines universos reficiebat et solabatur, patientia et dulcedine refertis verbis ad spem erigebat. Unde fiebat ut nonnulli, Servae Dei virtutibus allecti, eius aspectum et alloquium desiderarent, expeterent, emendicarent, Dei donum eius occursum habentes qui per Mariam Catharinam eos mire solabatur et ad meliora provocabat. Indefatigabili hac actuositate haud contenta, Dei Famula domi vel exigua temporis spatia in sui donatione impendebat, duriora et humiliora officia sicut honoris privilegia sibi usurpans, tunc vere laetissima cum sororum serva operibus fieret. Anno 1913 gravem in morbum incidit, genibus ex plagis dire la-
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Durantibus, quibus coacta est ad decumbendum et bis tandem ad chirurgicam interventionem subeundam, quod patienter Christi Crucifixi imaginem manibus tenens pertulit, sicut consequentis phtysis osseae dolores animse perpessa est, qui novissima eius tempora, una cum spiritus cruciatibus, sigillo veluti amoris signarunt. His omnibus purificata et carior Deo reddita, die 10 Octobris anno 1918, Ecclesiae Sacramentis roborata, pie de hoc mundo migravit ad Patrem. Dei Serva, humilibus quibus sese ex oboediendia dicavit officiis, omnibus re vera refulsit virtutibus quae Christifidelem patefaciunt sanctum, nempe Dei amicum, qui in omnibus illi placere contendit, in omnibus Christum sequitur, in omnibus, sui oblitus, sese impendit pro fratribus. Fortis enim in fide et spe gaudens, unnm Deum semper prae oculis gerebat, cuius in praesentia, vel in frequentissimis Matritensibus viis, ambulabat, ad eum ardenter cor erigens. Tota enim in orationem conversa videbatur, cui maxime studebat, per noctes etiam ad Deum vigilans, cui mente inhiabat, illum in spiritu et veritate adorare, tempore etiam probationis et obscuritatis, dulcissimam habens. Ut autem oratio caritatem manifestaret quae conformationem cum Dilecto quaerit, una cum spiritu precum miram carnis et mentis castigationem in se sociavit, Iesu mortificationem in corpore suo circumferens (cfr. 2 Cor., 4, 10), digna quae fortissimorum deserti Patrum, crucis Christi amicorum, in se debilis virgo aevo nostro referret exempla, per quae et humilior fiebat, spiritu pauperior ac iuxta Evangelium simplicior, animo in dies suavior ac magis serena, in proximi necessitatibus sublevandis attentior et promptior, in muneribus sibi concreditis adimplendis fidelior, imaginem vere in se referens Iesu mitis et humilis corde, qui transiit benefaciendo et sanando. Cum autem virtutum omnium fama Dei Famula percelebris obiisset, eaque supernis accedentibus signis in dies augeretur, de honoribus Beatorum eidem decernendis agi coeptum est. Post igitur Processus Ordinaria auctoritate, annis 1944-1955 in episcopali curia Matritensi constructos, editoque anno 1948 Decreto super scriptis eidem Servae Dei tributis, Ioannes Pp. XXIII commissionem introductionis Causae die 14 Februarii anno 1962 sua manu signavit. Deinde anno 1963, in praefata episcopali curia Matritensi, processus apostolica auctoritate adornatus est. De omnium autem harum inquisitionum iuridica validitate decretum prodiit die 15 Ianuarii anno 1966. Servatis itaque omnibus de iure servandis, quaestio agitata est apud hanc Sacram Congregationem pro Causis Sanctorum super virtu-
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tibus theologalibus et cardinalibus eisque adnexis Servae Dei, et quidem primum in Congressu Peculiari Officialium Praelatorum Patrumque Consultorum die 10 Decembris anno 1980 habito ; et deinde, die 24 Februarii anno 1981, in Coetu Plenario Patrum Cardinalium, in quo, Rev.mo Cardinali Mario Aloisio Ciappi, ponente seu relatore, dubio num Serva Dei christianas virtutes heroicum in modum coluisset affirmative est responsum. Facta deinde de praemissis omnibus Summo Pontifici Ioanni Paulo II per subscriptum Sacrae Congregationis pro Causis Sanctorum Cardinalem Praefectum fideli relatione, Sanctitas Sua, ut Decretum super heroicis virtutibus Servae Dei rite appararetur mandavit. Hoc tandem die, ad se accitis Cardinalibus infrascripto Praefecto atque Mario Aloisio Ciappi, Causae ponente seu relatore, meque Antistite a Secretis ceterisque de more convocandis, iisque adstantibus, Summus Pontifex sollemniter pronuntiavit : Constare de virtutibus theologalibus Fide, Spe et Caritate cum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine earumque adnexis, in gradu heroico, Servae Dei Mariae Catharinae Irigoyen Echegaray, sororis professae Congregationis Servorum Mariae Infirmis Ministrantium, in casu et ad effectum de quo agitur. Hoc autem Decretum rite promulgari et in acta S. Congregationis pro Causis Sanctorum referri mandavit. Datum Romae, die 30 Martii A. D. 1981.
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Sabato, 12 Settembre 1 9 8 1 , il Santo Padre Giovanni Pao-
lo I I ha ricevuto S. E. il Signor HELMUT SCHMIDT, Cancelliere delia Repubblica Federale di Germania.

Il Santo Padre Giovanni Paolo II ha nominato Membri del Consiglio per lo studio dei problemi organizzativi ed economici delia Santa Sede, costituito con Suo Chirografo del 31 maggio 1981, gli Em.mi Signori Cardinali Arcivescovi residenziali : Paul Zoungrana, Arcivescovo di Ouagadougou (Alto Volta) ; John Joseph Krol, Arcivescovo di Philadelphia (Stati Uniti d'America) ; Joseph Parecattil, Arcivescovo di Ernakulam (India) ; Terence James Cooke, Arcivescovo di New York (Stati Uniti d'America) ; Eugenio de Araujo Sales, Arcivescovo di Rio de Janeiro (Brasile) ; Joseph Hffner, Arcivescovo di Kln (Germania) ; Joseph Cordeiro, Arcivescovo di Karachi (Pakistan) ; Maurice Otunga, Arcivescovo di Nairobi (Kenya) ; James Darcy Freeman, Arcivescovo di Sydney (Australia) ; Narciso Jubany Arnau, Arcivescovo di Barcelona (Spagna) ; Juan Carlos Aramburu, Arcivescovo di Buenos Aires (Argentina) ; Jaime L. Sin, Arcivescovo di Manila (Filippine) ; Ernesto Corripio Ahumada, Arcivescovo di Mxico (Messico) ; Roger Etchegaray, Arcivescovo di Marseille (Francia)', Gerald Emmett Carter, Arcivescovo di Toronto (Canada).
SEGRETERIA DI STATO
NOMINE Con Breve Apostolico il Santo Padre Giovanni Paolo II ha nominato: 16 settembre 1981. S. E. Mons. Donato Squicciarini, Arcivescovo titolare di Tiburnia, Pro-Nunzio Apostolico nel Camerun e nel Gabon nonch Delegato Apostolico per la Guinea Equatoriale.
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Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato: 31 agosto 1981. Il sac. Franz Mussner, Consultore delia Commissione per i rapporti religiosi con VBbraismo. Mareinkus, Arcivescovo titolare di 26 settembre S. E. Mons. Paul C. Marcinkus, Orta, Pro-Presidente delia Pontificia Commissione per lo Stato delia Gitta del Vaticano. Protonotari Apostolici soprannumerari : 18 febbraio 1981. Mons. Giuseppe Buchmann (Paderborn). 31 marzo Mons. Jorge Monastoque Valero (Tunja). 14 aprile Mons. Franz Kirchner (Gurk). 23 maggio Mons. Franz Wasner (Salzburg). 29 Mons. Alfredo Reyes (Manila). 4 giugno Mons. Paul Wesemann (Mnster). 15 Mons. Giuseppe Mora (Reggio Emilia). 19 Mons. Ferdinand Haberl (Regensburg). 20 Mons. Renato Ausiello Lanteri (Ventimiglia). 22 Mons. Benedetto De Sanctis (Roma). Prelati d'Onore di Sua Santit: 14 febbraio 1981. Mons. Josf Schreiber-Huber (Linz). Mons. Ferdinando Scheiberbacher (St. Plten). 17 Mons. Konrad Leister (Mnster). 21 marzo Mons. Pedro Antonio Gomez (Sonsn-Rionegro). Mons. Ignacio Aristizabal (Sonsn-Rionegro). Mons. Alfonso Duque (Sonsn-Rionegro). Mons. Flavio Velasquez (Sonsn-Rionegro). 11 aprile Mons. John Brosnan (Los Angeles). Mons. William H. Atwill (Los Angeles). 13 Mons. John V. Coffield (Orange). Mons. Michael Collins (Orange). Mons. Wilbur L. Davis (Orange). Mons. William Raphael Harvey (Orange). Mons. John J. Hill (Orange). Mons. Anthony McGowan (Orange). Mons. Daniel McLaughlin (Orange). Mons. Terence P. O'Brien (Orange). Mons. Hugh O'Connor (Orange). Mons. Michael Desmond Quinn (Orange). Mons. Francis W. Roughan (Orange). Mons. Otto E. Sporrer (Orange). 14 Mons. Wilfrid H. Dunphy (Kingston). Mons. Gerald A. O'Hearn (Kingston).
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13 maggio 1981. Mons. Mons. 29 Mons. Mons. Mons. Mons. Mons. Mons. Mons.
Johannes Schmitdinger (Paderborn). Ettore Di Filippo (Teramo). Ramon Arguelles (Manila). Vicente Dacuycuy (Manila). Felix Ignacio (Manila). Felipe Ocol (Manila). Manuel Ramos (Manila). Oeferino Sanchez (Manila). Francisco San Diego (Manila).
C appellant di Sua Santit: 31 ottobre 1980. II II II 24 febbraio 1981. II II II 21 marzo II II 11 aprile II 13 II 29 maggio II II II II 30 II II 4 giugno II II 14 II 15 II II II II II II II 17 II 19 II 10 luglio II II )) II 11 II II 24 II II sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. Philippus Millonig (Gurk). Fridericus Vgel (Gurk). Joseph Weiss (Gurk). Gualtharius Schuster (Vienna). Joseph Mller (Vienna). Joseph Weismayer (Vienna). Hugo Bchel (Fulda). Alois Haux (Fulda). Peter Lypyn (Philadelphia degli Ucraini). Brian P. Coghlan (Orange). Giovanni Pichierri (Oria). George Ignacio (Manila). Fidelis Limcaco (Manila). Emmanuel Sunga (Manila). Emilio Vetere (Nard). Francesco Mancini (Tivoli). Carmelo Dromi (Bari). Angelo Favale (Frascati). Leonardo Doronzo (Barletta). Paolo Pirondini (Guastalla). Walter Davolio (Guastalla). Nerio Artioli (Reggio Emilia). Bruno Leoni (Reggio Emilia). Guerrino Orlandini (Reggio Emilia). Artemio Zanni (Reggio Emilia). Orlando Rigattieri (Reggio Emilia). Giuseppe Chinello (Padova). Teodor TJllric (Freiburg Br.). Antonio Borsatti (Venezia). Alfredo Bravi (Lodi). Bronislaus Michalski (Warszawa). Teodorus Poloczek (Katowice). Jan Wlazly (Lublino). Luigi Bonazzi (Bergamo). Giuseppe Wesolowski (Krakow).
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ONORIFICENZE Oon Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito : La Gommenda delVOrdine Piano: 29 maggio 1981. Al sig. Jos Maria Zaragoza (Manila). La Placea delVOrdine di san Gregorio Magno, classe civile: 14 ottobre 1980. Al sig. Hermann Gmeiner (Innsbruck). La Gommenda delVOrdine di san Gregorio Magno, classe civile. 14 9 4 13 6 30 ottobre 1980. Al sig. febbraio 1981. Al sig. Al sig. maggio AI sig. Al sig. giugno Al sig. AI sig. Al sig. Al sig. AI sig. AI sig. Al sig. Al sig. Ignaz Zangerl (Innsbruck). Cornelius E. Schelfhout (Utrecht). Wolfgang Hamberger (Fulda). Francisco J. Carreras (Ponce). Georges Bechara Matta (Sarba - Libano). Franois Bertrand (Francia). Jean Lebranchu (Francia). Andr Bouillot (Francia). Carmine Carleo (Cava de' Tirreni). Daniele Caiazza (Cava de' Tirreni). Pietro De Franciscis (Napoli). Emilio Ferroni (Parma). Lorio Reale (Roma).
11 Gavalierato delVOrdine di san Gregorio Magno, classe civile: 9 aprile 30 8 giugno 1981. Al Al Al Al Al Al sig. sig. sig. sig. sig. sig. Cornelis P. Lambregts (Bois-le-Duc). Casper F. N. Van't Hullenaar (Bois-le-Duc), Julien Vervoort (Anvers). Andr Souli (Francia). Andr Courtaigne (Francia). Louis Mulliez (Francia).
La Gommenda delVOrdine di san Silvestro Papa: 4 ottobre 1980. Al sig. 7 Al sig. 17 novembre Al sig. 22 gennaio 1981. Al sig. 30 . Al sig. Al sig. Franciscus Dattier (Vienna). Ferdinando Mleder (Eisenstadt). Josef Schrck (Salzburg). Jos Luis Picciuolo (Argentina). Adalberto Schreiner (Eisenstadt). Thomae Wagner (Eisenstadt).
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30 gennaio 1981. Al Al Al Al Al Al 8 febbraio Al 9 Al 15 maggio Al 21 Al 25 Al 29 Al 12 giugno Al Al 30 Al Al Al Al Al Al Al
sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
Michaeli Lehner (Eisenstadt). Carolo Weisinger (Eisenstadt). Paulo Lagler (Eisenstadt). Godefriedo Egermann (Eisenstadt). Walthero Langer (Eisenstadt). Edmundo Zimmermann (Eisenstadt). Otto Nenning (St. Plten). David Alexander Mossel (Utrecht). Ennio Rosini (Roma). Claudio Balderi (Roma). Richard Beauthier (Malines-Bruxelles). Antonio Pulcinella (Roma). Domenico Delle Grazie (Bari). Vittorio de Palo (Bari). Giuseppe Astegiano (Roma). Domenico Casa (Roma). Domenico Di Virgilio (Roma). Luciano Fiordeponti (Roma). Gianni Karrer (Roma). Marcello Negri (Roma). Scipio Taiti (Roma).
II Gavalierato delV Ordine di san Silvestro Papa: 7 ottobre 1980. Al 14 Al Al Al 17 novembre Al 30 gennaio 1981. Al Al Al Al Al Al Al Al 9 febbraio Al 18 Al 24 Al Al 3 marzo Al Al 28 Al aprile Al Al Al Al
os
sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
Ottoni Csermy-Schneider (Eisenstadt). Oskar Wtzer (Innsbruck). Josef Heiss (Innsbruck). Erich Plank (Innsbruck). Sigmund Gustav Eibenschtz (Salzburg). Matthias Pallitsch (Eisenstadt). Antonio Deutsch (Eisenstadt). Paulo Schey (Eisenstadt). Antonio Mrkl (Eisenstadt). Iosepho Sinkovits (Eisenstadt). Francesco Metzger (Eisenstadt). Iosepho Rauchbauer (Eisenstadt). Stephano Gregorich (Eisenstadt). Anthonius Cornelius Van Kerkhof (Utrecht). Petrus G. J. H. Ionkers (Haarlem). Guido Massaria (Venezia). Diego Righetti (Venezia). Vilhelmus Josephus Voet (Bois-le-Duc). Franciscus Van de Kimmenade (Bois-le-Duc). Carles Gilon (Malines-Bruxelles). Remigius C. M. de Kuyper (Rotterdam). Wilbertus N. Van de Wetering (Bois-le-Duc). Franciscus G. C. Hartman (Bois-le-Duc). Gerardus Antonius Ingenhoven (Bois-le-Duc).
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7 maggio 1981. Al sig. August Leeman (Malines-Bruxelles). AI sig. Emil Tritschler (Rottenburg-Stuttgart). 15 Al sig. Cristeo P. Aquino (Manila), 29 Al sig. Giuseppe Tisot (La Spezia). 4 giugno Al sig. Rosario Oostanzo (Roma). Al sig. Nestore Falcucci (Roma). Al sig. Ubaldo Fiorentini (Roma), 12 Al sig. Francesco Maiorino (Policastro). 3 luglio Al sig. Lorenzo Oioncoloni (Ohiusi-Pienza). 30
NECBOLOGIO 1 settembre 1981. Mons. Paschal Sweeney, O. P., Vescovo gi di Vanimo (Papua Nuova Guinea). o Mons. Giulio Bianconi, Vescovo gi di Tarquinia e Civitavecchia (Italia). 8 Mons. Jacques Michel Djarw, Arcivescovo di Hassak-, Msibi (Siria). 13 Mons. Pius Bonaventura Dlamini, dei Francescani Familiari di S. Giuseppe, Vescovo tit. di Unizibira. 25 Mons. Luis Juan Tom, Vescovo di Mercedes (Argentina). 30 Mons. Leo Pietsch, Vescovo tit. di Narona.
An. et vol. LXXIII
5 Novembris 1981
N. 9

C O M M E N T A R I U M O F F I C I A L E

LITTERAE ENCYCLICAE
Ad Venerabiles Fratres in Episcopatu, ad Sacerdotes et Religiosas Familias, ad Ecclesiae filios et filias, necnon ad universos bonae voluntatis homines: de labore humano, LXXXX expleto anno ab editis Litteris Encyclicis Rerum Novarum. IOANNES PAULUS PP. II VENERABILES FRATRES, DILECTI FILII ET FILIAE, SALUTEM ET APOSTOLICAM BENEDICTIONEM LABOREM EXERCENS homo panem cotidianum sibi comparet
oportet et insimul ad perennem technicarum artium scientiarumque profectum conferat, praesertim vero ad assiduam morum humanique cultus progressionem societatis, in qua una vitam cum fratribus degit. Quo quidem verbo laboris omne opus ab eodem patratum significatur, nulla habita ratione eius indolis et adiunctorum; id est quaevis actio humana eo nomine appellatur, quae pro labore habetur estve habenda tot inter multiplices industriae formas, quarum homo est capax et ad quas, humanitatis suae virtute, est natura sua proclivis.
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Cfr. P s . 127 (128), 2. Cfr. etiam Gn. 3, 17 s s . ; Prv. 10, 22; Ex. 1, 8-14; Ier. 22, 13.
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Ad Dei ipsius imaginem et similitudinem factus in visibili mundi universitate ibique constitutus ut terram subiciat, homo ab ipso suo initio ad suscipiendum laborem vocatur. Qui quidem labor est una e notis, quibus homo a ceteris animantibus distinguitur, quorum actio, ad vitam pertinens alendam, labor nequit nuncupari. Solus enim homo ad eum est habilis, solus homo eum exsequitur, eo simul vitam suam terrenam adimplens. Quocirca labor peculiari signo hominis et humanitatis notatur, signo dicimus personae intra personarum communitatem operantis. Quod signum declarat qualis ipse sit interius et quadamtenus ipsam eius naturam constituit.
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I 1. Quoniam die xv mensis Maii hoc anno nonagesimus expletus est annus ex quo Litterae Encyclicae, praegrande momentum habentes et a verbis Rerum Novarum incipientes, a praeclaro illo Summo Pontifice, quaestionis socialis insigni tractatore, Leone XIII, editae sunt, hoc documentum labori humano, quin potius ipsi homini cupimus dedicare, in amplo illo campo operis faciendi, ut revera esse cognoscitur, constituto. Quodsi, ut in Encyclicis Litteris, Redemptor Hominis inscriptis, diximus, quas in exordio ministerii nostri apud Romanam Petri Sedem emisimus, homo est prima et praecipua via Ecclesiae , idque propter inscrutabile mysterium Redemptionis a Christo peractae, oportet ad hanc viam indesinenter redire eamque novo percurrere studio secundum varias rationes, quibus ea nobis totam plenitudinem simulque omnem fatigationem humanae vitae in terra ostendit. Labor est quidem una ex illis rationibus, perennis et primaria, semper ad tempus, quod transigitur, proxime pertinens,
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Cfr. Gn. 1, 26. Cfr. Ibid. 1, 28. Litt. Enc. Redemptor Hominis, 14: AAS 71 (1979), p. 284.
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atque huiusmodi, ut novam continenter postulet animi attentionem certamque testificationem. Quia novae iugiter interrogationes et problemata oriuntur, novae semper spes concipiuntur, sed etiam timores terrent et minae, quae cum primaria hac vitae humanae ratione sunt conexae; qua quidem ratione vita hominis struitur cotidie; ex qua ea sibi propriam et peculiarem haurit dignitatem; in ea pariter continetur constans veluti mensura humanae fatigationis, doloris necnon iacturae et iniustitiae, quae altius pervadunt vitam socialem sive intra fines cuiusque nationis sive in gradu internationali. Si verum est hominem labores manuum suarum manducare, id est non solum panem illum cotidianum, quo corporis vita sustentatur, sed etiam panem scientiae et progressionis, civilis vitae humanitatis et ingenii culturae, verum est etiam in omne tempus hominem hoc pane vesci in sudor e vultus sui , id est non solum nisu et fatigatione sui ipsius, sed etiam tot inter contentiones, conflictationes, discrimina, quae, ad laborem, ut reapse est, spectantia, vitam singularum societatum et etiam totius generis humani perturbant.
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Nonagesimam anniversariam memoriam Litterarum Encyclicarum, quae verbis Iterum Novarum solent appellari, celebramus, dum novae progressiones in re technologica, oeconomica, politica instant, quae, ut multi asserunt periti, ad totum ambitum operis faciendi et bonorum gignendorum non minus habebunt momentum quam conversio illa et commutatio, qua ob inductam quaestuosam industriam saeculum praeteritum fuit insigne. Varia sunt, ad hoc quod attinet, elementa, quibus pondus inest generale : increbrescens inductio automatismi in multos campos efectionis bonorum; exardescens pretium energiae et materiarum praecipuarum; augescens persuasio angustiae et intolerabilis inquinamenti rerum naturae; ille
Cfr. Ps. 127 (128), 2. > Gn. 3, 19.
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veluti adventus in publicum populorum, qui, per saecula aliis subiecti, locum legitimum inter nationes et in negotiis internationalibus deliberandis sibi vindicant. Hae novae condiciones et postulationes novam ordinationem et rei accommodatam compagem structurarum oeconomiae hodiernae et distributionis laboris requirent. Quae quidem mutationes fortasse pro ingenti multitudine opificum, speciali peritia praeditorum, pro dolor, coactam cessationem ab opere, saltem ad tempus, aut necessitatem in novo se exercendi genere laboris infrent, causa erunt, quemadmodum valde probabile esse videtur, ut in regionibus locupletioribus rerum materialium abundantia celerve auctus imminuantur; verumtamen etiam levationem et spem ingerere poterunt pluries centenis milibus hominum, qui aetate nostra in ignominiosa et indigna versantur miseria. Ecclesiae non est, ad reconditae doctrinae rationem, investigare eventus, qui fieri poterunt, eiusmodi mutationum in hominum convictu. Aestimat tamen Ecclesia sui muneris esse dignitatem et iura hominum labori deditorum semper in lumine ponere atque condiciones exprobrare, in quibus ea violantur, necnon operam conferre ad eiusmodi mutationes ita dirigendas, ut vera progressio hominis et societatis obtineatur. 2. Labor, quatenus est quaestio ad hominem pertinens, sine dubio in media illa vertitur quaestione sociali , ad quam per hos fere centum annos, ex quo memoratae Litterae Encyclicae sunt editae, Ecclesiae doctrina atque multimoda incepta, cum munere eius apostolico coniuncta, peculiari ratione diriguntur. Quodsi in ipsum laborem hanc considerationem nostram intendimus, id facere nolumus modo disparili, sed potius aptum nexum servando cum tota traditione eiusdem doctrinae eorundemque inceptorum. Simul vero id agimus, secundum directoriam normam Evangelii, ea mente ut de eiusdem Evangelii thesauro proferamus nova et vetera . Certum
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Cfr. Mt. 13, 52.
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est quidem laborem esse quiddam vetus tam vetus ut hominem ipsum eiusque vitam in terra. Verumtamen generalis status hominis in mundo huius temporis, secundum varias suas facies cognitus et singulatim exploratus, id est secundum geographiam, ingenii culturam civilisque vitae humanitatem, postulat ut novae significationes laboris humani reperiantur atque ut nova officia enuntientur, quae in hac regione unicuique homini, familiis, singulis nationibus, universo generi humano, denique Ecclesiae ipsi proponuntur. Horum spatio annorum, quod a vulgatis abiit Litteris Encyclicis Rerum Novarum, quaestio socialis non desiit attentam Ecclesiae mentem excitare. Cui rei testimonio sunt multa documenta Magisterii, promulgata sive a Summis Pontificibus sive etiam a Concilio Vaticano Secundo, enuntiationes singulorum coetuum episcopalium, actio variarum sedium, in quibus res est mente agitata vel inceptis apostolicis ad effectum adducta sive in gradu internationali sive intra fines Ecclesiarum localium. Difficile est hic omnes modos particulatim recensere, quibus Ecclesia et Christifideles circa quaestionem socialem officio se religiose obstrinxerunt; sunt enim permulti. Quasi fructus Concilii, sedes praecipua, quae hac in re omnia apte conectit, Pontificia Commissio a Iustitia et Pace evasit, quae in singulis Conferentiis Episcopalibus congruentia sibi habet instituta. Nomen vero ipsum illius Consilii est valde significans; siquidem demonstrat quaestionem socialem pertractandam esse secundum integram suam implicatamque rationem. Etenim officium tuendae iustitiae arcte coniungatur oportet cum officio pacis in mundo huius temporis servandae. Huic gemino officio sine dubio favet experientia, aerumnis plena, quae hausta est utroque bello per orbem terrarum saeviente; quibus cladibus per hos nonaginta annos multae regiones sive Europae sive, saltem ex parte, ceterarum continentium sunt concussae. Geminum officium illud, praesertim post alterum
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bellum eiusmodi confectum, suadet animos iugiter incedens timor belli atomici et cogitatione depicta imago terrificae, quae inde consequatur, exstinctionis, qua genus humanum se deleat ipsum. Si praecipuum ordinem progredientium huiusmodi documentorum supremi Magisterii Ecclesiae observamus, per ea expressis verbis confirmatur, quemadmodum animadvertimus, hoc ipso modo eam poni quaestionem. Quod ad pacem in mundo attinet, cardo rei in Encyclicis Litteris Pacem in terris a Ioanne XXIII editis continetur. Si vero ad progressionem quaestionis de iustitia sociali attendimus, haec sunt significanda: tempore, quod ab Encyclicis Litteris Rerum Novarum ad similes Litteras Quadragesimo anno, a Pio XI in vulgus emissas, ducitur, Ecclesiae doctrina maxime in quaestione opificum, quae dicitur, aeque solvenda intra fines cuiusque nationis figitur; per subsequens vero temporis spatium eadem doctrina ampliore quodam prospectu universum orbem terrarum complectitur. Inaequalis partitio divitiarum et inopiae et quod regiones sunt et continentes terrae locupletes et indigentes, postulant per aequationem et exquisitionem viarum ad iustiora incrementa bonorum cunctis invenienda. Eo dirigitur doctrina, quae in Ioannis XXIII Encyclicis Litteris Mater et Magistra, in Constitutione pastorali Gaudium et Spes Concilii Vaticani Secundi et in Encyclicis Litteris Pauli VI a verbis Populorum Progressio incipientibus continetur. Profecto haec ratio progredientis doctrinae Ecclesiae et officii, quod ea circa quaestionem socialem suscepit, congruit omnino cum obiectiva status rerum agnitione. Priore quidem tempore, in media hac enodanda quaestione plurimum tribuebatur imprimis ordini seu classi , recentiore vero aetate primae partes deferebantur quaestioni ad mundum pertinenti. Unde non solum ambitus classis attenditur, sed etiam ambitus inaequalitatum et iniustitiarum in orbe terrarum, atque
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adeo non tantum ratio classis , sed etiam ratio, orbem terrarum complectens, officiorum, quibus via ineatur ad iustitiam in mundo huius temporis perficiendam. Absoluta vero vestigatio condicionis, in qua mundus hac aetate versatur, etiam altius et plenius ostendit significationem prioris indagationis iniustitiarum socialium; quae quidem significatio indenda est conaminibus eo contendentibus ut in terra iustitia oriatur, non tamen dissimulatis iniustis structuris, quarum perscrutatio et mutatio in rationem universaliorem oportet postulentur. 3. Hoc in rerum cursu sive agitur de cognoscenda obiectiva veritate sociali sive de doctrina Ecclesiae circa implicatam et multiplicem quaestionem socialem quaestio de labore humano, ut liquet, saepe occurrit. Est enim ea quoddam elementum certum ac stabile et vitae socialis et doctrinae Ecclesiae. Ceterum hac in doctrina consideratio eiusdem quaestionis multo antiquior est necque his nonaginta circumscribitur annis. Ile enim vera doctrina Ecclesiae deprompta est, veluti e fonte, e Sacris Bibliis, initio sumpto a libro Genesis, praesertim vero ex Evangelio et scriptis apostolicis. Ecclesia iam a prioribus saeculis quaestionem de labore attigit in doctrina sua de homine ac vita sociali atque, peculiari modo, in disciplina morali sociali, secundum variarum aetatum necessitates. Romani Pontifices hoc veluti patrimonium maiorum hereditate acceperunt et excoluerunt in explicanda recenti quaestione sociali potissimum per Encyclicas Litteras Rerum Novarum. In huius vero quaestionis tractatione problema laboris continenter altius est perspectum et ad novum rerum statum accommodatum, firmiter servato illo veritatis fundamento christiano, quod dici potest perenne. Quodsi in hoc documento denuo de hac disserimus quaestione non tamen mens est omnes eius partes attingere id minus propterea fit ut congeramus et iteremus ea quae in Ecclesiae doctrina continentur, quam potius ut ostendamus
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fortasse apertius quam usque adhuc evenit laborem humanum esse veluti cardinem, probabiliter primarium, totius quaestionis socialis, si hanc vere intueri studemus, quatenus bono hominis serviat. Si solutio seu, quo rectius dicamus, gradatim progrediens solutio quaestionis socialis, quae continenter occurrit atque in dies fit implicatior, est quaerenda eo consilio ut vita humana humanior reddatur, tunc reapse ille cardo, id est labor humanus, momentum primarium obtinet ac decretorium.
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4. Ecclesia persuasum sibi habet laborem humanum esse rationem fundamentalem vitae hominis in terra. Qua in persuasione confirmatur etiam totum inspiciendo thesaurum multiplicium disciplinarum, quae de homine agunt ; quae sunt : anthropologia, palaeontologia, historia, sociologia, psychologia, aliae : hae enim omnes modo non refutabili hanc veritatem testantur. Hoc vero animi iudicium Ecclesia potissimum haurit e fonte revelati verbi Dei ita ut persuasio, in intellectu insidens, simul fiat persuasio ex fide. Cuius rei haec est causa operae pretium est id iam nunc animadvertere quod Ecclesia credit in hominem. Ea de homine cogitat ad eumque se convertit non solum innixa experientia historica, non solum ope variarum methodorum cognitionis doctrinis comparatae^ sed imprimis luce affulgente revelati verbi Dei viventis. Ad hominem se referens, ea aeterna illa consilia atque sortem, naturam transcendentem, studet declarare, quam cum eo Deus vivens, Creator et Redemptor, coniunxit. Ecclesia iam in prioribus paginis libri Genesis fontem reperit et causam cur sibi persuadeat laborem esse primariam quandam vitae humanae rationem in terra. Horum locorum perConc. Oec. Vat. I I , Const. past. Gaudium et Spes de Ecclesia in mundo huius temporis, 38: AAS 58 (1966), p. 1055.
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scrutatio nos conscios reddit in iis licet interdum modo pervetusta cogitata proferendi veritates fundamentales de homine esse enuntiatas, iam in ipso contextu verborum, quibus mysterium creationis narratur. Hae sunt veritates, quae inde ab initio de homine statuunt atque cursum eius vitae in terra, quasi magnis lineamentis ductis, adumbrant sive in statu iustitiae primigeniae sive post fractum peccato foedus originale, quod Creator cum creatura sua in ipso homine iniit. Cum is, factus ad imaginem Dei... masculus et femina, haec verba audit : (( Crescite et multiplicamini et replete terram et subicite eam , ea dicta quamvis non proxime et expresse ad laborem referantur oblique, omni sublata dubitatione, eum significant quasi navitatem in mundo exsequendam: quin immo reconditam eius essentiam ostendunt. Est autem homo imago Dei, missis aliis rebus, eo quod a Creatore suo mandatum accepit terram subiciendi. Quod implens praeceptum, homo, quivis animans humanus, efficit ut actio ipsa Creatoris universi in semet ipso reluceat.
9 1 0
Labor, quatenus operatio transitiva habetur, id est talis ut a subiecto humano proficiscens ad obiectum externum dirigatur, postulat ut homo speciali ratione terrae dominetur, atque simul hanc dominationem firmat et promovet. Verbum terrae, quod in pagina biblica occurrit, sic imprimis est intellegendum, quemadmodum liquet, ut illam partem universi visibilis significet, quae ab homine incolitur; eodem vero vocabulo, latius patente, totus mundus aspectabilis potest comprehendi, quatenus illo veluti ambitu terminatur, intra quem homo vim suam exercet eave exquirit, quibus necessitatibus suis satisfaciat. Locutio autem subicite terram amplissimum habet momentum; siquidem universas opes declarat, quae in terra (et oblique in mundo visibili) sunt reconditae atque actione ho-
10
Cfr. Gn. 1, 27. Gn. 1, 28.
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minis, cum religionis officio coniuncta, detegi queunt opportuneque ab eo adhiberi. Itaque verba illa in Sacrorum Bibliorum initio posita numquam desinunt ad praesentia pertinere. Ea pariter cunctas praeteritas aetates cultus civilis et oeconomiae complectuntur necnon aevum nostrum, ut est reapse, et futura tempora et gradus progressus, qui fortasse aliquatenus iam adumbrantur, sed magnam partem homini adhuc fere incogniti sunt et occulti. Si interdum de aetatibus est sermo, quibus in vita oeconomica et civilis cultus inductione apud hominum genus et singulas nationes res accelerantur cuiusmodi acceleratio cum progressione disciplinarum naturalium artisque technicae, maxime vero cum inventis summum momentum ad vitam socialem-oeconomicam habentibus copulatur est tamen dicendum nullam hoc genus accelerationem id egredi, quod verbis antiquissimi illius textus biblici essentialiter continetur. Homo enim, opere suo magis magisque dominus terrae evadens, atque ipso quidem labore dominium suum in mundum visibilem confirmans, utcumque et in quolibet gradu huiusce progressionis in via illius primigeniae ordinationis, a Creatore datae, manet constitutus. Quae ordinatio necessario et indissolubili modo cum hoc conectitur quod homo, masculus et femina, ad Dei imaginem est creatus. Hic autem rerum ordo est simul universalis, cum omnes comprehendat, unamquamque generationem, quemvis gradum progressus oeconomici et culturalis, estque pariter ordo, qui in unoquoque homine, in quolibet subiecto humano sui conscio efficitur. Singuli universi hoc ordine simul implicantur; singuli universi, ratione quidem congruenti et inaestimabili numero modorum, partem habent immensi huius ordinis, ex quo homo per laborem suum subicit terram . 5. Haec autem universali tas simulque multiplicitas actionis, qua terra subicitur, laborem humanum illustrat, quoniam ho-
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minis dominium in terram exercetur in labore faciendo et ope laboris. Inde significatio laboris modo obiectivo concepti elucet, qui sensus variis aetatibus ingenii culturae civilisque vitae humanitatis reapse est ostensus. Homo terrae quidem iam eo ipso dominatur quod animalia mansuefacit, ea nutricans indeque cibum et indumenta capiens necessaria, et eo quod e terra et mari varii generis opes elicit naturales. Multo magis vero homo subicit terram, cum eam colere incipit ac deinde proventus labort suo accommodans usui. Est ergo agrorum cultura praecipuus campus, in quem actio oeconomica excurrit, et pernecessarium elementum, labore humano comparatum, artis bonorum gignendorum. Machinalis autem industria semper consistet in colligandis divitiis terrae sive agitur de opibus ultro ipsa partis natura, sive de proventibus agrorum culturae sive de copiis fodinarum et chemicis cum hominis labore, videlicet cum opere corporis eius atque ingenii. Id ipsum quadamtenus est dicendum etiam de campo machinalis industriae ad ministeria, ut aiunt, spectante, atque de indagatione, prorsus rationali vel rebus applicata. Actio hominis in machinali industria agrorumque cultura crebro esse desiit opus, quod potissimum manibus fiat, quoniam contentio manuum et nervorum opera machinarum et mechanematum magis in dies perfectorum adiuvatur. Non solum in quaestuosam industriam, verum etiam in agrorum culturam mutationes invectas esse conspicimus, quod ut eveniret, gradatim progrediens scientia arsque technica effecerunt. Hoc, si loquimur universe, historica ratione causa fuit magni momenti flexuum cursus, quod attinet ad civilem cultum, ab exordio aetatis machinali industria insignis ad subsequentis temporis spatia, quibus res profecerunt ope novorum artificiorum technicorum, cuiusmodi sunt res electrnica vel his annis inducta minima mechanemata electrnica (microprocessori, microprocessors). Quamquam in cursu quaestuosae industriae exercendae ma-
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china videri potest laborare , dum homo ad eam solummodo attendit, variis modis perficiens atque adiuvans eius motionem, tamen verum est, propter hoc ipsum, progressionem artis eiusdem causam, quae subsit, afferre cur nova ratione problemata laboris humani proponantur. Sive prima machinalis industriae inductio, unde quaestio operara, quae dicitur, est exorta, sive insequentes mutationes invectae, cum quaestuosa industria polieret, et quae post aetatem illam acciderunt, dilucide ostendunt etiam tempore operis magis magisque machinis facti subiectum laboris manere hominem ipsum. Progrediens industria quaestuosa variarumque partium cum ea conexarum, in quibus usque ad recentissima artificia in re electrnica, maxime in instrumentis ad minimum redigendis, in disciplina nuntia transmittendi, in re telemathetica aliisque est perventum, declarat quam immensi sit ponderis, in mutua actione inter subiectum et obiectum laboris (quod postremum verbum hic latissime patet), socia illa laboris, ab humana intellegentia manantis : ars technica. Ea quam hic non capacitatem vel habilitatem ad opus faciendum sed instrumentorum summam intellegimus, quibus in labore utitur homo, sine ulla dubitatione est socia hominis. Per eam enim laboris incrementum secundatur, perficitur, festinatur, amplificatur. Ea progredientem scientiam impellit ut quantitas rerum, quae labore gignuntur, augeatur ac multae ex his etiam quoad qualitatem exponantur. Verumtamen accidit interdum ut ars technica e socia in adversatricem hominis mutetur, veluti cum machinarum inductio in opus faciendum supplantt hominem, omne auferendo ei oblectamentum, quo ipsemet fruatur, et stimulum operam creatricem praestandi et officia in se recipiendi, cum multos opifices, antea labori insistentes, occupatione privat vel, eo quod machina nimis extollitur, hominem in huius redigit servitutem. Si ergo verba biblica subicite terram ad hominem in ipso initio dicta, ita intelleguntur ut ad totam recentiorem aetatem, quae ex inducta quaestuosa industria et e spatio temporis illam
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subsequentis appellatur, pertineant, sine dubio etiam rationem continent, sibi cum arte technica intercedentem, id est cum universitate machinarum et mechanematum, quae labore humani ingenii est parta atque dominium hominis in naturam historice confirmat. Recentior aetas rerum humanarum, maxime apud quasdam societates, vim atque momentum artis technicae merito attulit quasi primaria ratione valentis ad progressum oeconomicum: pariter autem arte illa vigescente, interrogationes praecipuae sunt ortae et oriuntur continenter : quae ad laborem humanum pertinent respectu eius subiecti, quod est homo ipse. His vero interrogationibus pondus inest peculiare, quod attinet ad argumenta et contentiones indolis ethicae et ethicae-socialis. Quam ob rem eaedem interrogationes iugiter quasi provocant multiplicia instituta, Civitates earumque moderatores, systemata et coetus internationalia; ipsam etiam Ecclesiam provocant. 6. Laborem perscrutari pergentes, quatenus eiusmodi vestigatio cum verbis Sacrarum Scripturarum coniungitur, quorum vi hominis est terram subicere, animum oportet intendamus in laborem subiective acceptum; quod multo magis praestandum est quam usque adhuc egimus sensum eius obiectivum tractantes, amplum illum quaestionum complexum vix attingendo, qui variis hominibus in doctrinae disciplinis versantibus atque iis ipsis, qui labori sunt dediti secundum specialia sua munera, omnino singulatimque est notus. Verba libri Genesis, ad quae in hac investigatione referimur, de labore agunt oblique, quod ad significationem attinet obiectivam, atque eodem modo etiam subiectum tangunt laboris; quae vero iis affirmantur, ea gravia sunt aliaeque significationis plena. Homo terram subicere debet eique dominari, quippe qui cum sit imago Dei, sit persona, id est animans subiectivus, capax ad agendum ratione praestituta et rationali, capax ad deliberandum de se eoque contendens ut se ipsum perficiat. Homo igi-
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tur, quatenus est persona, est subiectum laboris; ut persona opus facit, varias exsequitur actiones ad laboris cursum pertinentes, quae omnes, separatim a vi sua obiectiva, humanitati eius efficiendae et implendae vocationi, ex qua est persona quaeque vi ipsius humanitatis eius est propria, debent inservire. Praecipuae veritates, ad hoc spectantes argumentum, non ita pridem a Concilio Vaticano Secundo sunt in memoriam revocatae ac quidem in Constitutione Gaudium et Spes, praesertim in primo capitulo, ubi de vocatione hominis agitur. Itaque dominium illud, de quo textus biblicus, quem hic meditamur, loquitur, non solum ad rationem obiectivam laboris refertur, sed simul nos etiam rationem eius subiectivam mente comprehendere edocet. Labor, quatenus est series actionum, quibus homo et genus humanum subiciunt terram, cum hac primaria notione, in Sacris Bibliis expressa, solummodo congruit, si homo in toto hoc operis faciendi cursu se ipsum manifestat et probat ut eum qui dominatur . Quae quidem dominatio quadamtenus potius ad rationem subiectivam refertur quam ad rationem obiectivam: ea ratio ipsam afficit naturam ethicam laboris. Re quidem vera non est dubium quin in labore humano vis ethica insit, quae sine ullis ambagibus proxime cum hoc conectitur quod is qui opus facit, est persona, subiectum conscium et liberum, id est subiectum de se ipso deliberans. Haec veritas, quae quodammodo est intima et perennis medulla christianae doctrinae de labore humano, primarium momentum habuit et habet ad enuntiationem problematum socialium, quae magni sunt ponderis totasque complectuntur hominum aetates. Antiquis temporibus discrimen, proprium ac peculiare, invaluit, ex quo homines in ordines describebantur secundum indolem operis, ad quod incumbebant. Opus, ad quod exercitatio corporis in opifice requirebatur, id est labor nervorum et manuum, homine libero indignum putabatur et ideo ad eum patrandum servi destinabantur. Christiana vero religio, quasdam
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rei facies, Antiqui Testamenti proprias, amplificans, hac in causa notiones radicitus mutavit, a toto thesauro nuntii evangelici proficiscens ac praesertim a veritate, ex qua Is qui, cum in forma Dei esset, in omnibus similis factus est nobis ; qui maiorem partem vitae suae labori impendit, ad fabri mensam sese exercens. Hoc ipsum per se significantissimum est evangelium laboris , quod fundamentum ostendit, quo innixus quis statuat de vi et momento laboris humani et asseveret illud non esse imprimis genus operis, quod fiat, sed personam esse eum qui id exsequatur. Fontes igitur dignitatis laboris ante omnia in eius ratione non obiectiva sed subiectiva sunt exquirendi. Si de hac re ita sentitur, fundamentum ipsum paene evanescit, cui inhaerentes veteres in varios ordines homines secundum genus laboris ab iis patrati dividebant. Inde tamen non consequitur ut opus humanum, obiectiva ipsius ratione spectata, non possit neque debeat ullo modo comprobari atque extolli. Id solum est dicendum primarium fundamentum momenti laboris esse hominem ipsum, qui eius est subiectum. Quocum ilico haec conclusio magni ponderis et indolem prae se ferens ethicam conectitur: quamvis verum sit hominem ad opus faciendum natum esse vocatumque, tamen prae primis labor inservit homini, non homo labori . Hac ipsa conclusione merito adducimur ut praestantissimam significationem subiectivam, sensui obiectivo antecellentem, agnoscamus. Rem ita animo concipientes atque ponentes in variis operibus ab homine factis maiorem aut minorem inesse vim obiectivam, volumus tamen aperte affirmare unumquemque laborem aestimandum esse pro dignitate, quae propria sit ipsius subiecti eiusdem laboris, id est personae seu hominis opus illud facientis. Vicissim, separate a labore, quem unusquisque perpetrat homo, si positum sit eundem esse finem, quo contendat operatio isque interdum multum diligentiae et studii postulat hic finis non habet per
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Cfr. Heb. 2, 17; PMlp. 2, 5-8.
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se significationem certam ac terminalem. Ad summam enim scopus laboris, cuiusvis laboris, quem sustinet homo quamvis agatur de opere ad servitium maximopere pertinente, sive omni varietate carente secundum communem modum iudicandi, quinimmo in societatis partes secundarias potissimum detrudente ipse homo iugiter manet. 7. Hae ipsae affirmationes, capitum vim habentes, de labore e divite penu veritatis christianae, praesertim ex ipso nuntio evangelii laboris , semper manaverunt et fundamentum effecerunt novi modi cogitandi, aestimandi, agendi apud homines. Recentiore tempore, ex quo aetas quaestuosae industriae coepta est instaurari, veritas christiana de labore oportebat opponeretur variis mentium inclinationibus, quae placita materialistica et oeconomistica, quae dicuntur, sequebantur. Nonnulli eiusmodi sententiarum fautores habebant ac tractabant laborem quasi quandam mercem , quam opifex potissimum vero operarius machinali industriae addictus Conducton operis vendit, qui simul est possessor opum capitalium , id est universitatis instrumentorum ad opus faciendum aptorum et subsidiorum, quibus bona valeant gigni. Haec ratio de labore ita sentiendi fortasse praesertim priore parte saeculi X I X est pervagata. Subsequente vero tempore expressis verbis conceptae affirmationes huiusmodi fere prorsus evanuerunt, cum modus humanior de labore cogitandi et aestimandi invalesceret. Actio mutua inter hominem opus facientem et summam instrumentorum et subsidiorum ad bona gignenda in causa fuit ut variae formae immodera ti opum conges tus seu capitalismi, quem appellant, orerentur pariterque multiplex ratio collectivae rerum dispensationis quo alia se insinuarunt elementa socialis-oeconomicae indolis, effecta novis adiunctis certis ac definitis, actione collegiorum opificum et publicarum potestatum, necnon interventu magnarum domorum societatumque bonis gignendis, nationum fines egredientium. Nihilominus
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periculum, ne labor habeatur pro merce sui generis vel pro quadam sine nomine vi, ad bona parienda necessaria (sunt qui vel de labore-vi loquantur), permanet adhuc eritque semper, si tota ratio de quaestionibus oeconomicis statuendi insigniter proficiscitur a praemissis sententiis oeconomismi materialistici propriis. Ad hunc modum cogitandi et aestimandi occasionem continenter dispositeque oblatam atque quadamtenus etiam stimulum praebet incitatus cursus progredientis cultus civilis, ad unum materialismum spectantis: in quo momentum tribuitur imprimis rationi obiectivae laboris, subiectiva autem id est quidquid sive oblique sive directo ad ipsum subiectum laboris refertur secundas obtinet partes. In singulis huiusmodi eventibus, in quavis condicione sociali huiusce generis confunditur vel etiam invertitur ordo, initio verbis libri Genesis constitutus : scilicet homine ut mero instrumento utuntur ad bona gignenda, cum utendum sit eo eoque solo nulla habita ratione operis, quod facit, ut subiecto efficiente laborem eiusque vero artifice ac magistro. Haec ipsa inversio ordinis, neglecta hic ratione rerum agendarum et appellatione, qua indita ea ad effectum adducitur, vocanda esset nomine capitalismi eo quidem sensu, de quo infra fusius agetur. Notum est quidem capitalismo definitam significationem historicam inesse, utpote systemati, videlicet systemati oeconomico-sociali, prout socialismo vel communismo opponatur. Tamen, si ad vestigationem fundamentalis veritatis attenditur, ex qua totus cursus rerum oeconomicarum atque imprimis structurae ad bona parienda pertinentes cuius generis est ipse labor aestimantur, oportet agnoscere errorem capitalismi primigenii posse iterari, ubicumque homo, perinde ac universitas subsidiorum materialium ad bona gignenda destinatorum, quodammodo ut instrumentum, non secundum veram dignitatem laboris sui, id est non ut subiectum et auctor
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Cfr. Pii P P . XI Litt. Enc. Cuadragsimo anno: AAS 23 (1931), p. 221.

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atque adeo ut verus finis, ad quem totus cursus bonorum pariendorum contendit, tractetur. Unde intellegitur pervestigationem laboris humani, menti lucem afferentibus verbis illis, quae ad dominium hominis in terram spectant, in imas veluti medullas illius complexus quaestionum ethicarum-socialium penetrare. Eiusmodi iudicium oportet sit praecipuum in toto campo rei politicae, quae est socialis et oeconomica, quod attinet sive ad singulas regiones sive ad ampliores rationes, inter nationes et continentes terras intercedentes, praesertim respectu habito contentionum, quas est in mundo animadvertere non solum inter orientem et occidentem sed etiam inter septentriones et meridiem. Illos varios gradus complexus quaestionum ethicarum-socialium horum temporum summo studio considerarunt sive Ioannes XXIII in Encyclicis Litteris, a verbis Mater et Magistra incipientibus, sive Paulus VI in Encyclicis Litteris, quorum priora sunt verba Populorum Progressio. 8. Si ergo de labore humano agitur secundum primariam rationem eius subiecti, id est hominis-personae opus aliquod facientis, oportet ex hac ipsa parte saltem summatim expendere rerum progressiones, quae per hos nonaginta annos, qui ab editis Encyclicis Litteris Rerum Novarum sunt elapsi, evenerunt, quod attinet ad rationem subiectivam laboris. Quamvis enim subiectum laboris semper sit idem, id est homo, tamen, si rationem obiectivam respicias, immutationes conspicuae accidunt. Etsi labor, propter subiectum suum, dici potest unus (unus quidem, ac toties non iterabilis) tamen, si obiectivae eius rationes, quo dirigitur, considerentur, statuendum est multos esse labores: tot labores diversos. Ad haec progrediens cultus civilis et humanus continuo affert incrementa. Pariter autem animadvertendum est in hac progressione non solum novas formas laboris apparere, sed et alias dilabi. Sit sane hoc, ex generali principio, quiddam ex slito eveniens, tamen videndum
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est utrum et quatenus vitia eo irrepant, quae ob causas ethicassociales possint esse periculosa. Propter eiusmodi magni ponderis inaequalitatem seu anomaliam saeculo proxime praeterito est orta quaestio operaria , quae dicitur, interdum vero etiam quaestio proletaria nuncupatur. Quae quidem quaestio una cum problematibus cum eadem conexis effecit ut iusta exardesceret repugnantia socialis atque suscitaretur et quasi erumperet magna et alacris necessitudinis coniunctio inter opifices, imprimis inter eos qui machinali industriae operam dabant. Invitamentum ad eiusmodi necessitudinis coniunctionem ineundam et ad actionem communem suscipiendam, quod opificibus est adhibitum praesertim iis qui opus faciebant in circumscripta quadam parte, praeterea opus sine varietate, homines persona quasi exuens in amplis sedibus industriae machinalis, cum videlicet machina praevalet homini magnum habuit momentum vinique significantem, quod attinet ad rem ethicam socialem. Hae sociatae voluntates deminutioni dignitatis hominis obnitebantur, quatenus hic est subiectum laboris, et simul inaudito adiuncto quaestui, cui illi habebantur, quod pertinet ad emolumenta percipienda, ad condiciones operis faciendi, ad cautiones opificibus providendas. Hic profecto renisus operarios in communitatem consociavit, arcta necessitudinis coniunctione insigni tam. Si doctrina per Encyclicas Litteras Rerum Novarum multaque documenta postmodum a Magisterio Ecclesiae tradita inspicitur, oportet aperte fateri probandam fuisse, respectu rei moralis socialis, illam repugnantiam contra formam iniustitiae ac nocumenti, quae iras e caelo ultrices devocabat quaeque opifices opprimebat, quo tempore praepropere invalescebat quaestuosa industria. Hic status rerum fovebatur illo systemate sociali-politico liberali , quod, secundum sententias oecono13
Cfr. Dt. 24, 15; Iac. 5, 4; et etiam Gn. 4, 10.
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mismi proprias, incepta oeconomica solorum dominorum opum <( capitalium firmabat ac tuebatur, non satis tamen rationem ducebat iurium opificum, affirmando laborem humanum esse tantum instrumentum ad bona gignenda atque opes capitales esse fundamentum, elementum efficiens atque finem artis bonorum pariendorum. Exinde solida inter opifices coniunctio, dum simul conscientia aliorum circa iura operariorum acuebatur et maiore devinciebatur officio, crebro permagnas mutationes induxit. Varia systemata nova sunt conficta; variae formae novi immoderati divitiarum congestus seu, ut aiunt, novi capitalismi vel collectivae rerum dispensationis profecerunt. Opifices haud raro participare possunt et reapse participant procurationem et inspectionem bonorum, quae a domibus vel societatibus eiusmodi bonis efficiendis gignuntur. Per consentaneas consociationes illi vim et momentum habent ad condiciones, in quibus opus fiat, atque mercedis, necnon ad legum socialium lationem. Verumtamen varia systemata ideolgica vel potestativa novaeque mutuae rationes in diversis gradibus humani convictus subortae effecerunt ut manifestae iniustitiae permanerent et novae inferrentur. Si orbis terrarum universus spectetur, profectus cultus civilis et communicationis socialis in causa fuit ut condiciones vitae et laboris hominis in toto orbe terrarum plenius dignoscerentur ; sed et aliae formae iniustitiae sunt compertae, iis multo ampliores, quae saeculo elapso ad unitatem hominum labori addictorum per peculiarem necessitudinis coniunctionem inter plebem operariam impulerunt. Quod accidit in regionibus, in quibus machinalis industriae inductio, res commutans, aliquantum processit; item in illis, in quibus campus praecipuus operis faciendi agrorum cultus vel alia huic similia munera esse non desinunt. Motus ad solidam coniunctionem in humani laboris provincia conciliandam contendentes quam necessitudinem a col-
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loquendo et a cooperando cum aliis numquam alienam esse licet necessarii esse possunt etiam quod attinet ad condiciones quorundam societatis ordinum, qui antea iisdem motibus non comprehendebantur : qui quidem in rerum socialium temperationibus et in vitae condicionibus, quae demutantur, revera ad proletarios rediguntur aut iam in statu proletariorum reapse versantur, licet hoc nomine nondum appellentur; quod tamen merito iis imponitur. In hac condicione inveniri possunt quidam ordines seu coetus intellegentium operi deditorum, praesertim cum labor eorum minus exquiritur propterea quod pluribus in dies aditus ad sedes scholasticas patet et eorum numerus iugiter augetur, qui diplomata sunt adepti ad munera, ingenii cultus propria, capessenda. Haec invita operis vacatio, qua homines doctrina exculti premuntur, contingit vel augescit, cum institutio, quae obtineri potest, non dirigitur ad certas officii vel ministerii formas, veris societatis necessitatibus postulatas, vel cum opus, ad quod faciendum erudito saltem ad artes exercendas praescripta requiritur, minus expetitur vel minus mercedis pro eo penditur quam pro quovis manuum labore. Liquet sane institutionem eruditionemque per se semper esse praestans bonum et magni momenti auctum et ornamentum personae humanae; nihilominus, praeter hoc, quaedam adhuc accidere possunt, quibus homines ad proletarios redigantur. Quapropter continenter est interrogandum de subiecto laboris ac de condicionibus, in quibus transigat vitam. Ut iustitia socialis in variis orbis terrarum partibus, in variis Civitatibus, in mutuis inter eas rationibus ad effectum adducatur, novi motus ad solidam necessitudinem inter homines labori deditos et erga eos coniungendam sunt necessarii. Quae necessitudo semper praesentem se debet praebere, ubicumque propter abiectam dignitatem socialem subiecti laboris, propter perversum quaestum ex opificibus factum, propter increscentes
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ambitus, in quibus homines miseria immo fame vexantur, ea flagitatur. Ecclesia circa hanc causam se maximo sentit teneri officio, cum eam suam esse arbitretur missionem, suum ministerium, probationem fidelitatis suae erga Christum, eo consilio ut revera sit Ecclesia pauperum . Pauperes autem multiplicem prae se speciem ferunt; variis in locis variisque temporis momentis comparent; saepe in conspectum veniunt quasi ii qui detrimenta violatae dignitatis laboris humani perpetiuntur: sive quia facultas laboris suscipiendi propter coactam cessationem ab opere sane dolendam coartatur, sive quia labor atque iura inde manantia, praesertim ius iustam mercedem percipiendi et securitatem ipsi opifici eiusque familiae tribuendi, minoris aestimantur. 9. Considerantes adhuc hominem ut subiectum laboris, oportet saltem compendiara ratione quasdam attingamus quaestiones, quibus dignitas laboris humani accuratius definiatur, quoniam dant nobis ut peculiare bonum morale eius proprium subtilius describamus. Quod faciendum est, vocatione illa biblica prae mentis oculis habita, ex qua terra subiciatur et in qua voluntas Creatoris est manifestata, ut opere homo capax fiat ad dominium illud consequendum, quod in mundo aspectabili eius est proprium.
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Dei praecipuum et primitivum propositum circa hominem, quem fecit ad imaginem et similitudinem suam , ne tum quidem est revocatum, cum homo, post foedus originale tractum, quod cum Deo inierat, haec verba audivit : In sudore vultus tui vesceris pane . Quae dicta ad virium contentionem interdum praegravem referuntur, quae ex illo tempore labori humano adiungitur; sed nihil detrahunt de veritate, ex qua ipsum opus est via, qua homo ad effectum adducat do1 5 1 6
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Cfr. Q-n. 1, 28. Cfr. Gn. 1, 26 s. Gn. 3, 19.
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minium sibimet peculiare in mundum visibilem, terram subiciendo . De qua virium contentione constat inter omnes, quia eam experiuntur universi. Id probe noverunt homines, qui opus manuum interdum in condicionibus reapse iniquissimis faciunt; noverunt non solum agrorum cultores, qui longa dierum spatia in colenda terra insumunt, quae quandoque spinas ac tribuios profert, sed etiam metallarii et fossores in fodinis vel lapidicinis se exercentes, ferri aerisque opifices, furnis fusoriis addicti, ii qui in opificii aedificatorii sedibus vel in multiformi constructionum provincia ad vitae discrimen vel infirmitatis periculum crebro adducuntur. Noverunt pariter homines, qui studiis doctrinarum detinentur; noverunt ii qui naturales excolunt disciplinas; sciunt homines, in quos grave recidit onus deliberationes magni ponderis in re sociali suscipiendi; noverunt medici et infirmorum curatores, qui die noctuque aegrotis assident vigilantes; noverunt mulieres, quae, interdum a societate et ab ipsis familiaribus non, ut par est, agnitae, cotidianum portant onus et officio obstringuntur domum et educationem liberorum accurandi; noverunt demum omnes, qui sustinent labores, et, quoniam constat cunctos ad opus faciendum vocari, universi homines id habent compertum.
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Tamen, etsi haec tanta virium contentio accidit et fortasse quadamtenus propter eam labor est hominis bonum. Quodsi huic proprium est et peculiare ut sit bonum arduum , quemadmodum est apud S. Thomam, hoc non impedit quin, ut talis, sit hominis bonum ; neque solum bonum utile vel fruendum , sed bonum dignum , id est dignitati hominis consentaneum, bonum dicimus, quo haec dignitas declaratur atque augetur. Si quis ergo significationem ethicam laboris accuratius velit describere, ad haec imprimis animum intendat oportet. Est autem labor hominis bonum ac quidem bonum
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Heb. 6, 8; cfr. Gn. 3, 18. Cfr. Summa Th. I-II, q. 40, a. 1 c; I-II, q. 34, a. 2, ad 1.
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humanitatis eius quia per eum homo non solum mutat naturam, suis necessitatibus eam accommodans, sed etiam se ipsum ut hominem perficit, immo quodammodo magis homo evadit . Hac dempta consideratione, significatio virtutis operositatis nequit intellegi, praesertim mente comprehendi non potest cur operositas sit virtus : re enim vera virtus ut habitus moralis est id quo homo, qua talis, bonus efficitur. Hoc vero nequaquam sollicitudinem, qua merito angimur, aufert, eo pertinentem ne in labore, quo materia nobilitatur, homo ipse quoad dignitatem vilior fiat. Notum est quidem laborem multipliciter contra hominem ipsum posse adhiberi, hunc posse puniri opere publico, ad quod damnatus in campo civibus segregandis coercetur, laborem verti posse in instrumentum, quo homo opprimatur, demum laborem humanum, id est hominem opus facientem, multimode posse quaestui haberi. Haec omnia suffragantur officio morali operositatem qua virtutem cum ordine sociali laboris coniungendi, quo fiat ut homo opus faciendo magis homo evadat, neque propter laborem abiciatur non solum corporis vires conferendo (quod saltem aliquatenus nequit vitari), sed etiam ac quidem potissimum dignitatem et indolem subiectivam, sibi proprias, minuendo.
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10. Ratione personali laboris humani sic confirmata, progrediendum iam est ad alterum veluti ambitum praestantium bonorum, qui eidem rationi necessario adhaeret. Labor enim fundamentum est vitae familiaris constituendae, quippe quae sit ius naturale hominisque vocatio. Hi duo veluti ambitus bonorum alter pertinens ad laborem, alter ex indole familiaris vitae consequens humanae inter se recte oportet colligentur et congruenter sese pervadant. Labor est quodammodo condicio, qua possit familia condi, quia haec subsidiis ad vitam
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Cfr. Summa Th. I-II, q. 40, a. l c ; I-II, q. 34, ad 1. Cfr. Pii P P . XI Litt. Enc. Cuadragsimo anno: AAS 23 (1931), pp.
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221-222.
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necessariis indiget, quae homo, ut fieri assolet, sibi comparat opus faciendo. Labor et operositas etiam totum cursum institutionis in familia tradendae afficiunt ac quidem propterea quod unusquisque homo evadit, missis aliis rebus, ope laboris; et hoc hominem evadere finem praecipuum declarat totius actionis ins ti tutoriae. Quemadmodum patet, utraque facies laboris hic quadam tenus intervenit: altera, quae ad victum familiaremque vitam sustentandam valet, altera, per quam ea efficiuntur, quae sunt familiae proposita, maxime educatio. Nihilominus ambae hae significationes laboris inter se iunguntur seseque variis in partibus complent. Est universe memorandum et affirmandum familiam esse unum e maximi ponderis capitibus, ad quae ordo socialis-ethicus laboris humani referatur oporteat. Ecclesia suam tradens doctrinam in hoc problema semper peculiariter mentem intendit atque in hisce Litteris erit adhuc nobis eo redeundum. Re enim vera familia est simul communitas, quae condi potest ope laboris, simul pro unoquoque homine prima schola laboris domestica. Tertius veluti ambitus praestantium bonorum, qui in hac considerandi ratione quae subiectum respicit laboris occurrit, ad magnam illam pertinet societatem, cuius homo est particeps vi peculiarium nexuum, quos ingenii cultura et historia effecerunt. Quae quidem societas etiamsi ad maturam formam nationis nondum pervenerit non solum est cuiusque hominis grandis educatrix, licet modo indirecto (quoniam unusquisque in familia eas res eaque bona assumit, in quibus universus cultus humanus alicuius nationis consistit), sed etiam praeclara ostensio, historica et socialis, laboris ab omnibus generationibus patrati. Unde consequitur ut homo intimam suam identitatem humanam coniungat cum vinculo, quo alicuius nationis est membrum, atque opus suum esse velit etiam incrementum boni communis, una cum popularibus suis perfi-
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ciendi, et sic conscius fiat hoc modo laborem patrimonio totius familiae humanae, cunctorum hominum in terrarum orbe degentium amplificando inservire. Hi tres ambitus momentum suum pro labore humano iugiter servant, quod attinet ad eius rationem subiectivam. Quae ratio, id est veritas, in re innixa, hominis operi addicti, potior est quam ratio obiectiva. In ratione enim subiectiva imprimis ad effectum adducitur illud in res naturae dominium , ad quod exercendum homo ab ipsis initiis secundum verba libri Genesis vocatur. Quodsi actio ipsa subiciendi terram , id est labor, rei technicae habita ratione, per hominum aetates ac maxime saeculorum proxime praeteritorum cursu, immenso incremento instrumentorum ad bona gignenda est conspicua et insignis, hoc est quiddam utile et positivum, dummodo ne ratio obiectiva laboris rationi subiectivae praevaleat, homini dignitatem eius et iura, quae nequeunt abalienari, auferendo vel minuendo. III 1 1 . Lineamenta primarii complexus quaestionum ad laborem spectantium, quemadmodum supra exposuimus, ut ad primos textus Sacrorum Bibliorum referuntur, ita quodammodo ipsam compagem et fulcimentum Ecclesiae doctrinae efficiunt, quae per labentia saecula, inter varias res, quas mens in historiae cursu experitur, est immutabilis. Verumtamen, experientiae ducta ratione, quae hausta est, antequam Litterae Encyclicae Rerum Novarum ederentur, et quae has est subsecuta, eadem doctrina peculiarem significationem et vim obtinet eloquentem, quae ad hanc aetatem quam maxime pertinet. In hac pervestigatione labor quasi quiddam reale atque permagnum apparet, primarium habens momentum ad mundum sensu humano conformandum, a Creatore homini traditum, estque quiddam reale arcte conexum cum homine et cum rationali eius operatione ut cum proprio suo subiecto. Haec veritas, in re innixa, in sueto
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rerum cursu vitam implet humanam magnamque habet efficacitatem ad eius praestantiam et sensum. Labor, quamquam fatigationi viriumque contentioni sociatur, non tamen desinit esse quiddam bonum, ita ut homo proficiat amore, quo in laborem feratur. Haec laboris humani indoles, quae est plane positiva et creatrix, institutoria et meritoria, oportet veluti fundamentum efficiat aestimationum ac deliberationum, quae hodie de eo fiunt, etiam quod ad iura subiectiva hominis attinet, quemadmodum testantur Declarationes internationales atque etiam multiplices Codices laboris, compositi sive a singularum nationum coetibus, penes quos est ius legum ferendarum, sive a consociationibus, quae operam socialem seu doctrinalem-socialem, cui insistunt, complexui quaestionum, ad laborem pertinentium, impendunt. Hanc vero rem inter gentes promovet Consilium Internationale Labori accurando, veterrimum institutum, speciali deditum disciplinae, Unitarum Coetus Nationum. In parte autem, quae sequetur, huius considerationis est nobis propositum hasce magni momenti quaestiones exponere distinctius, praecipua elementa doctrinae Ecclesiae de hoc argumento in memoriam revocando. Antea vero est consentaneum ut gravis ponderis complexionem problematum attingamus, inter quae doctrina illa paulatim est constituta in extremo temporis gradu, quo scilicet anno res quodammodo vim symbolicam praeferens Litterae Encyclicae Rerum Novarum sunt editae. Notum est per totum exinde temporis spatium, quod nondum fine terminatur, quaestionem de labore propter asperam illam dimicationem esse positam, quae aetate, qua machinalis industria progrediebatur, et una cum hoc processu exarsit inter ordinem opibus capitalibus locupletium et ordinem labori deditorum, id est inter numero minores sed auctoritate plurimum valentes operariorum conductores, possessores vel deten tores
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instrumentorum ad bona gignenda, atque frequentiorem multitudinem hominum hisce subsidiis carentium, qui tamen huiusmodi bonorum effectionem nonnisi labore suo participabant. Nimirum id certamen ex eo natum est quod opifices, operam suam pollicentes, vires suas conferebant in eum ordinem conductorum, qui, principio ducti quam maxima emolumenta capiendi, mercedem quam minimam pro labore ab opificibus peracto studebant statuere. Huc accedebant aliae rationes opera hominum ad suum quaestum abutendi, coniunctae cum defectu securitatis in labore perpetrando necnon cautionum circa statum valetudinis et vitae opificum et, quas habebant, familiarum. Haec conflictatio, quam quidam existimaverunt esse conflictationem socialem-oeconomicam inter civium ordines seu classes , manifesto apparuit ut dimicatio ideolgica inter liberalismum, quatenus hic ideologia capitalismi, qui dicitur, propria habetur, et marxismum, quatenus ideologia esse ducitur socialismi scientifici et communismi, qui partes sibi sumit interpretis seu nuntii ordinis operariorum, immo omnium proletariorum, qui sunt in orbe terrarum. Ita accidit ut vera illa conflictatio, quae inter opificum ordines et opum capitalium dominos ardebat, versa sit in dimicationem, secundum inita consilia susceptam, inter civium ordines seu classes ; quae luctatio rationibus et viis non solum ideologicis sed etiam, immo potissimum politicis, geritur. Nota est huiusce conflictionis memoria; notae sunt utriusque partis postulationes. Secundum marxiana placita et consilia, in philosophia Caroli Marx et Friderici Engels innixa, dimicatio inter civium ordines sola est via ad iniustitias, a classe appellatas, quae in societate inveniuntur, et ipsorum ordinum auferendas. Ut haec consilia ad effectum adducantur, ante necessaria est inductio collectivae temperationis instrumentorum, quibus bona gignuntur, ut labor humanus, hisce subsidiis a privatis ad communitatem translatis, a perverso quaestu, cui facile habetur, prohibeatur.
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Eo dimicatio illa contendit, quae rationibus et viis non solum ideologicis fit sed etiam politicis. Homines conglobata qui ut factiones politicae placitis marxianis reguntur, arbitrium potestatis in singulis societatibus sibi sumere nituntur, idque vi principii dictaturae proletariorum et multimode, seditiosis turbis non exceptis, animos impeliendo; id autem agunt ea mente ut in illas societates collectivam rerum dispensationem, possessione privata instrumentorum ad bona gignenda aptorum ablata, inducant. Secundum praecipuos idelogos et principes permagni huius motus internationalis, consilia haec disposite agendi eo pertinent ut conversio rei socialis et commutatio perficiatur atque in toto terrarum orbe socialismus ac denique disciplina communistarum instituantur. Hanc dum attingimus summi ponderis complexionem problematum, quae non sunt solum cogitabilia seu theoretica, sed vere quaedam quasi textura vitae socialis-oeconomicae, politicae et internationalis aetatis nostrae, fieri non potest neque oportet ut res singulatim exponantur, cum sint pernotae sive e multis scriptis, quae circumferuntur, sive ex experientia et usu. Verumtamen ex toto illorum ambitu ascendendum est ad primariam quaestionem de labore humano, ad quam consideratio nostra, quae hisce Litteris continetur, spectat potissimum. Liquet praeterea hanc gravissimam quaestionem, quatenus ex parte hominis iudicatur quae quidem quaestio est una e praecipuis rationibus vitae eius terrenae eiusque vocationis non aliter posse explanari nisi respectu habito omnium rerum, quibus aetas nostra reapse contexitur. 12. Si hic temporis nostri status, ut est reapse, aspicitur, in cuius veluti compage tot conflictationes, ab homine excitatae, reperiuntur et instrumenta technica fructus laboris humani praecipuas obtinent partes (monendum est hic etiam de timore cladis universalis, si forte bellum atomicum confletur vim delendi habens, quae mente fingi nullatenus potest),
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imprimis oportet principium in memoriam revocetur, quod Ecclesia iugiter docuit. Quod quidem in eo est positum ut labori priores partes deferantur quam opibus capitalibus ; quod quidem principium ad cursum bona pariendi proxime pertinet, cuius si ratio habetur, labor semper est primaria causa efficiens, cum opes capitales , quae sunt summa subsidiorum ad bona parienda, solummodo instrumentum sint seu causa instrumentalis. Hoc principium profecto est veritas perspicua, ex tota hominis experientia historica fruens. Cum primum caput Sacrorum Bibliorum legentes docemur homini terram esse subiciendam, novimus sane ea verba ad omnes copias referri, quas mundus aspectabilis complexu suo coercet et continet ut praesto sint homini. Attamen hae copiae ei nequeunt inservir e nisi per laborem. Cum hoc vero labore ab ipsis initiis quaestio de possessione conectitur: etenim, ut sibi aliisque copiae in natura absconditae serviant, homo alio non valet uti praesidio quam opere suo. Ut vero hae opes fructum ferant suo labore, homo parvis partibus multiformium naturae divitiarum potitur: soli subiacentis, maris, terrae, aerii spatii. Haec omnia sua facit, sedem ibidem collocans sui laboris. Sua vero ea facit per laborem et ad aliud opus faciendum. Idem principium in subsequentes gradus huius rerum cursus applicatur, in quo primus gradus semper est illa ratio inter hominem et copias ac divitias naturae. Totus ille nisus eo cognitione contendens ut hi thesauri detegantur, ut variae facultates iis utendi ex parte hominis et pro homine definiantur, nos conscios reddit cuncta, quae in universa opera oeconomica bonorum gignendorum ab homine proficiscantur, id est sive laborem sive universitatem instrumentorum ad bona parienda necnon artem technicam cum iis coniunctam (videlicet potestatem his subsidiis in labore utendi), has divitias et opes mundi aspectabilis antea requirere; quas quidem homo in-
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venit, non creat. Eas quodammodo invenit iam paratas et expeditas ut abs se cognoscendo reperiantur et in cursu effectionis bonorum recte adhibeantur. In omni gradu progredientis laboris homini donatio primaria occurrit, quam praestat natura et, ad summam, ipse Creator. Etenim in initio laboris humani mysterium creationis continetur. Haec affirmatio, quae ut origo et caput disserendi est posita, per totas hasce Litteras, moderatricis instar, manat et in extrema parte huius considerationis fusius exponetur. Ordine procedens contemplatio eiusdem huius quaestionis nos oportet confirmet ad certam amplectendam sententiam, ex qua labor humanus priores obtinet partes respectu opum capitalium , ut temporum decursu appellari consueverant. Quodsi hac ipsa notione non tantum copiae naturae homini paratae comprehenduntur, sed etiam summa instrumentorum, per quae homo iisdem copiis naturae potitur, quas secundum necessitates suas demutat (et sic eas, ut ita dicamus, humanitate induit ), hic iam asseverandum est universitatem illam instmmentorum fructum esse illius veluti patrimonii historici laboris humani. Omnia enim subsidia ad bona gignenda, initio sumpto ab instrumentis maxime rudibus et sermone ducto ad recentissima, homo paulatim elaboravit, id est hominis experientia atque ingenium. Ita profecto orta sunt non solum simplicissima instrumenta, quae terrae colendae inserviunt, sed etiam scientia et arte technica congruenti ratione progredientibus instrumenta recentissima et implicatissima : machinae, ergasteria, peculiaris artis officinae seu laboratoria, instrumenta computatoria. Itaque, quidquid prodest labori, totum eius instrumentum ut hodiernus fert status artis technicae est fructus laboris. Hoc immane et praevalidum instrumentum id est universitas subsidiorum ad bona parienda, quae quodammodo idem esse putantur atque opes capitales originem duxit a labore atque signa praefert laboris humani. Quoniam hac aetate artes
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technicae immensum sunt progressae, homo, qui est subiectum laboris, volens hac tanta copia uti recentissimorum instrumentorum seu subsidiorum ad bona gignenda, necesse est cognitione arripiat fructum laboris hominum, qui ea instrumenta invenere, qui ea scite dispositeque sunt fabricati, perfecerunt idque agere pergunt. Facultas operis faciendi, id est efficax participatio hodierni cursus bona gignendi, praeparationem postulat in dies ampliorem et imprimis institutionem consentaneam. Quemadmodum par est, unusquisque homo, qui cursum illum effectionis bonorum participat licet genus operis exsequatur, ad quod peculiaris eruditio et peritia specialis non requiruntur semper tamen in hoc cursu bona gignendi ipse est verum subiectum efficiens, cum universitas subsidiorum, quamvis sint per se perfectissima, solum et sine exceptione sint instrumenta labori hominis subiecta. Haec veritas, quae firmo thesauro doctrinae Ecclesiae continetur, est semper in lumine ponenda, cum de quaestione rationis operis faciendi ac de universo systemate sociali-oeconomico agitur. Primae partes homini in effectione bonorum tribuendae, primatus hominis respectu rerum oportet illustrentur et extollantur. Ea omnia, quae notione opum capitalium comprehenduntur si haec verba valere angustius volumus tantummodo sunt congeries rerum. Homo, prout est subiectum laboris, et nulla ratione habita operis, quod facit, solus est persona. Consecutiones, quas haec veritas affert, magni sunt momenti et vim habent decretoriam. 13. Imprimis, hac veritate menti obversante, facile intellegitur opes capitales non seiungi posse a labore, neque ullo modo laborem obici contra opes capitales , neque has contra laborem; nedum ut infra dicetur homines certos ac definitos, qui hisce notionibus indicentur, liceat opponi alios aliis. Rectum, id est ipsi naturae quaestionis consentaneum, rectum, dicimus, id est intrinsecus verum simulque secundum mora-
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lern doctrinam legitimum tantum illud esse potest systema operis faciendi, quod antinomiam inter laborem opesque capitales in ipsis radicibus suis evincat, eo contendens, ut fingatur secundum principium supra expositum, ex quo labori partes priores eaeque essentiales et solidae sunt deferendae, ex quo indoles subiectiva labori inest humano, ex quo totum cursum bonorum gignendorum is efficienter participet, nulla habita ratione naturae operarum ab opificibus praestitarum. Antinomia inter laborem et opes capitales originem non ducit ex illa veluti structura ipsius bonorum effectionis neque e structura cursus rerum oeconomicarum, si spectes res omnes. Hic enim cursus universe ostendit laborem et opes capitales , quas appellare consuevimus, se invicem pervadere, atque indissolubile vinculum eorum demonstrat. Homo, in quavis operis faciendi sede, etsi satis rudis est vel ad recentissima exempla composita, se exercens, facile intellegit sese labore suo in duplicem veluti thesaurum insinuare, hoc est in thesaurum rerum, quae omnibus hominibus ex copiis naturae praebentur, et in thesaurum eorum, quae alii iam antea elaborando effecerunt, hisce copiis usi, imprimis artem technicam promovendo, id est summam instrumentorum, in dies perfectiorum, labori accommodatam comparando : homo ergo opus faciendo simul in laborem aliorum introit . Huiusmodi velut imaginem provinciae et cursus laboris humani sine difficultate amplectimur, ducente nos sive intellectu sive fide, quae lucem a Dei accipit verbo. Quae quidem imago est cohaerens, theologica simul et humanistica. Secundum hanc homo est dominus creaturarum, quae ei praesto sunt in mundo visibili. Quodsi in cursu operis faciendi subiectio aliqua detegitur, haec ad Datorem omnium copiarum creaturae refertur, estque simul subiectio, ex qua quis aliis hominibus est obnoxius, iis videlicet, per quorum laborem et incepta facultates, ad perfectionem iam adductas et
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Cfr. Io. -4, 38.
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amplificatas, laboris nostri sumus assecuti. Quod attinet ad ea omnia, quae in bonis gignendis summam rerum efficiunt, id est instrumentorum et opum capitalium , affirmare tantum valemus eam laborem hominis afficere seu veluti condicionibus astringere, non tamen nobis licet asseverare eadem esse quasi subiectum sine nomine, quod suo veluti imperio hominem eiusque subdat laborem. Dissipatio huius cohaerentis imaginis, in qua principium, ex quo primatus personae prae rebus tribuitur, diligenter servatur, in hominis mente est peracta, interdum post diuturnum temporis spatium, quo in vitae usu et consuetudine huius rei delituerant semina. Quae dissipatio sic est perpetrata ut labor ab opibus capitalibus seiungeretur hisque opponeretur, opes vero <( capitales contra laborem obicerentur, quasi duae vires sine auctore, duae res electrices bonorum in eodem collocatae prospectu oeconomistico . In quaestione ita ponenda primarius inerat error, qui error oeconomismi potest appellari, si labor tantummodo secundum finem suum oeconomicum consideretur. Potest etiam, immo debet hic error primarius in cogitando vocari error materialismi, quatenus oeconomismus directo vel oblique sententiam complectitur, ex qua primatus prioresque partes iis quae sunt materialia, deferuntur, cum ea quae spiritualia sunt et personalia (id est operatio hominis, bona moralia hisque similia), directo vel oblique in gradu ponantur, qui ad res materiales, ut reapse sunt, dirigatur. Hic non est quidem materialismus theoreticus secundum propriam plenamque verbi significationem, sed est sine ulla dubitatione materialismus practicus, qui minus vi sententiarum praemissarum, quae a theoria materialismi manant, quam vi certi cuiusdam modi aestimandi ideoque alicuius ordinis bonorum, prout res materiales magis alliciunt, necessitatibus hominis satisfacere posse putatur. Error in eo positus ut secundum categorias oeconomismi cogitetur, concordi veluti gradu cum ortu philosophiae materia-
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listarum invaluit et cum eius progressione ab ipsis initiis eiusdem simplicibus et communibus (quae etiam materialismus vulgaris appellantur, quia sibi sumit veritatem supernaturalem, ut est re, ad quiddam supervacaneum redigere) ad materialismi dialectici, qui dicitur, aetatem. Verumtamen intra fines huius nostrae considerationis oeconomismus vim habuisse videtur decretoriam atque momentum ad hoc problema ponendum modo non-humanistico ante placita philosophica materialistarum ; idque propter primariam quaestionem laboris humani et, peculiari ratione, propter illam seiunctionem illumque oppositum, quae inter laborem sunt et opes capitales , quasi inter duas res effectrices bonorum, eodem in prospectu, de quo supra, consideratas. Nihilominus patet materialismum, licet forma dialectica indutum, menti de labore humano cogitanti non praebere posse fundamenta sufficientia et certa ut primatus hominis, instrumentis-opibus capitalibus praevalens, praestantia personae prae rebus in eo inveniant, quo consentanee et modo non refutabili recognoscantur et fulciantur. Etiam secundum materialismum dialecticum homo non est imprimis subiectum laboris et causa efficiens cursus bona gignendi, sed intellegitur et tractatur quasi pendens ex eo quod est materiale, quasi quiddam manans e rationibus oeconomicis efectionis bonorum in quodam temporis spatio praeponderantibus. Quemadmodum liquet, antinomia inter laborem et opes capitales , quam hic expendimus antinomiam dicimus, secundum quam labor dissociatus est ab opibus capitalibus hisque oppositus, sensu quidem ontico seu secundum id quod est, quasi quodlibet sit elementum cursus rerum oeconomicarum originem duxit non solum a placitis philosophiae et a doctrinis theoreticis-oeconomicis, quae saeculo xvm viguerunt, sed multo magis ab universo usu oeconomico-sociali illius aetatis, quae quaestuosa industria invalescente fuit insignis. Haec enim tum oriebatur et praepropere progrediebatur, in qua imprimis fa-
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cultas cernebatur divitias materiales, id est instrumenta, admodum augendi, sed neglegebatur finis, id est homo, cui ea subsidia debent deservire. Hic ipse error indolis practicae imprimis laborem humanum affeeit, affecti hominem operi deditum, atque causa fuit renisus socialis, iusti quidem secundum ethicam disciplinam, de quo sumus locuti. Idem error, qui iam certa quadam quasi veste historica indutus, ad aetatem pertinet capitalismi et liberalismi primitivorum, in aliis temporum locorumque adiunctis iterum potest admitti, si quis in ratiocinatione ab iisdem sententiis praemissis, sive theoreticis sive practicis, proficiscatur. Non videtur esse alius modus hunc errorem penitus evincendi, nisi congruentes mutationes inducantur, in regione sive theoretica sive practica; quae quidem mutationes eo dirigantur oportet ut primatus personae rebus antecellens, laboris hominis respectu opum capitalium , quae sunt summa subsidiorum ad bona gignenda, omnino agnoscatur. 14. Historica rerum progressio, breviter hic exposita, quae suis iam ex initiis certe excessit sed quae vigere pergit immo et sese propagare in necessitudinis rationibus inter Civitates continentesque, subtiliorem poscit definitionem alia quadam ex parte. Patet enim, quotiens sermo de antinomia sit inter laborem et opes capitales , non solas notiones agi a re abstractas, neque vires sine nomine in oeconomica rerum electione operantes. Nam ultra notionem utramque homines reperiuntur vivi et solidi: hinc videlicet qui opus faciunt nec tamen domini sunt instrumentorum ad bona gignenda; illinc qui munere funguntur conductorum operum suntque possessores horum instrumentorum vel qui possessorum gerunt personam. Sic igitur in difficilis huius progressionis historicae complexionem inde a principio inseritur dominii quaestio. Encyclicae Litterae Rerum Novarum, quarum socialis quaestio est argumentum, hanc pariter difficultatem in lumine posuerunt, cum
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Ecclesiae doctrinam memorarent confirmarentque de dominio atque privati ipsius dominii iure, haud exceptis electionis bonorum instrumentis. Idem etiam est in Litteris factum, quibus titulus Mater et Magistra. Principium autem supra dictum illud, sicut et tunc ab Ecclesia est inculcatum et nunc quoque docetur, dissidet radicitus a consiliis collectivae rerum dispensationis propriis (seu collectivismi), prout a marxianae fautoribus doctrinae pronuntiata est pluribusque in mundi nationibus ad effectum adducta illis decenniis, tempus Litterarum Encyclicarum Leonis XIII subsecutis. Verum simul etiam discrepat a consiliis capitalismi, quemadmodum is revera exercetur in consuetudine liberalismi necnon in rei politicae tractandae formis inde manantibus. Hoc altero in casu discrimen in eo consistit quod aliter ius possessionis ipsum intellegitur. Numquam traditio christiana ius illud affirmavit veluti absolutum et inviolabile. Contra vero id accepit semper latiore in ambitu communis omnium iuris ad bona totius creationis adhibenda : videlicet ius privati dominii, quatenus iuri usus communis destinationique bonorum universali subicitur. Praeterea possessio numquam secundum Ecclesiae praecepta ita est intellecta ut causam inferre secum posset socialis contentionis in opere ipso faciendo. Sicut iam est prius hisce in paginis monitum, comparatur possessio ante omnia per laborem ut serviat labori. Respicitur hic particulatim dominium instrumentorum ad bona parienda. Si autem ea seiunctim considerantur tamquam universitas possessionum circumscripta, quae, formam praeferens opum capitalium, opponatur labori, vel etiam ut opus quaestui habeatur, hoc adversatur naturae ipsi horum instrumentorum eorumque possessioni. Etenim non possunt illa possideri contra opus; nec possunt quidem possideri ut possideantur, quoniam una ratio legitima eorum possessionis tum sub forma privati dominii tum sub
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possessionis publicae vel collectivae figura ea est ut labori deserviant. Ideoque, dum operi proficiunt, efficere debent ut primum huius ordinis principium compleatur, quod est universalis destinatio bonorum iusque communis usus eorum. Ex hac igitur iudicandi ratione, nempe in consideratione operis humani communisque accessus ad bona hominibus destinata, non excludenda est, opportunis servatis condicionibus, socialis illa in commune collatio instrumentorum ad bona gignenda. Hoc decenniorum intervallo, quod ab editis Encyclicis Litteris Rerum Novarum est exactum, Ecclesiae Magisterium semper haec principia meminit, repetendis etiam rationibus antiquae iam traditionis propriis, verbi gratia notis argumentis, quae in Summa Theologiae sancti Thomae Aquinatis continentur.
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Hoc in documento, praecipuum cuius argumentum est labor humanus, decet omne illud studium confirmari, quo Ecclesiae doctrina de possessione enisa est semperque enititur ut operis primatus in tuto collocetur et idcirco etiam subiectiva hominis indoles in ipsa vita sociali ac potissimum in dynamica veluti compage universi cursus rerum oeconomicarum. Hac enim ex parte respuenda esse pergit sententia capitalismi rigidi, ut aiunt, unde ius unicum defenditur privati dominii in effectionis bonorum instrumenta tamquam vitae oeconomicae inviolabile dogma . Principium, ex quo reverentia est praestanda labori humano, postulat ut hoc ius frugifere recognoscatur tum in principiis ipsis tum in usu rerum. Si enim verum est opes capitales uti summam instrumentorum ad bona gignenda eodem tempore fructum esse operis plurium generationum, verum etiam est illas sine intermissione augeri propter laborem expletum auxilio eiusdem summae instrumentorum effectionis bonorum, quae videntur tamquam magna operis sedes, ubi singulis diebus hodierna opificum familia laborat. Agitur hic
Circa ius proprietatis: cfr. Summa Th. II-II, q. 66, aa. 2, 6; De Regimine principum, 1. 1, cc. 15, 17. Quoad munus sociale proprietatis: cfr. Summa Th. II-II, q. 134, a. 1, ad 3.
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manifesto variis de generibus laboris, non tantum de labore manuum, qui dicitur, sed de intellectus quoque multiplici opere, sermone ducto a labore scribarum ad actionem moderatorum. Hoc itaque pacto significationem permagni ponderis induunt complura consilia, quae periti socialis doctrinae catholicae necnon supremi Magisterii Ecclesiae detulerunt. Ea quidem consilia respiciunt compossessionem operis instrumentorum, operariorum nempe participationem moderationis lucrive in sedibus bonis gignendis, socios pecuniarios operis ac similia. Quocumque modo concreto varia haec adhibentur consilia, constat nihilo minus evidenter ipsam agnitionem meriti loci laboris et hominis huic dediti in cursu bona gignendi flagitare varias accommodationes intra ambitum eiusdem iuris possidendi instrumenta bonorum effectionis et quidem inspectis non tantum vetustioribus condicionibus sed ante omnia veritate rerum ac difficultate, quae altera huius saeculi parte coorta est in Mundo Tertio, ut appellant, multisque novis sui iuris nationibus, quae praesertim etsi non solum in Africa emerserunt pro superioris temporis coloniis.
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Si igitur sententiam oporteat capitalismi rigidi perpetuo recognosci ut, ratione habita iurium hominis, latissimo sensu intellectorum et coniunctorum cum eiusdem hominis opere, emendetur, itidem propterea est affirmandum multiplices has ac tantopere optatas reformationes non posse ad effectum adduci per abolitionem, ex antecapto iudicio factam, possessionis privatae instrumentorum ad bona gignenda. Nam necesse animadverti est solam amotionem illorum effectionis bonorum instrumentorum (opum capitalium ) a dominis ipsorum privatis haud sufficere ut in commune collatio eorum debito modo eveniat. Etenim cessant iam ad certum quendam hominum numerum pertinere, id est ad dominos privatos, ut possessio fiant constitutae societatis, dum administrationi subiacent gubernationique proximae alteCfr. Pii P P . XI Litt. Enc. Cuadragsimo anno: AAS 23 (1931), p. 199; Conc. Oec. Vat. II, Const. past. Gaudium et Spes de Ecclesia in mundo huius temporis, 68: AAS 58 (1966), pp. 1089 s.
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rius hominum manipuli, eorum videlicet, qui, etsi dominium iis deest, sed in societate ipsa imperium adest, utuntur illo imperio ad regendam omnem nationis oeconomiam vel loci alicuius. Hic porro coetus moderatorum auctorumque potest consentanea ratione propria exsequi munera, ad laboris primatum quod attinet; atqui potest illa perperam quoque procurare, si sibi eodem tempore vindicat unam auctoritatem administrandi instrumenta bonorum electionis iisque utendi, neque abstinet se offensione quidem primariorum hominis iurium. Sic profecto sola translatio instrumentorum effectionis bonorum ad possessionem Civitatis secundum collectivismi placitum nequaquam respondet collationi in commune illius dominii. Loqui enim de eiusmodi collatione in commune tum solum licebit, cum subiectiva societatis condicio praestita erit, id est cum unusquisque suo pro opere proprio habere se simul iure pleno poterit compossessorem ingentis illius quasi sedis operis faciendi, in qua una ipse cum ceteris labort. Gressus ideo hunc ad finem potest fieri si, quantum sane conceditur, opus copulatur cum dominio opum (( capitalium et si plurima gignuntur multiformia quasi corpora media, quae proposita persequuntur oeconomica, socialia, culturalia: talia insuper corpora, quae statu fruantur sui revera iuris respectu publicarum potestatum, quae proprios fines suos attingere studeant inter se consociata per fidelem mutuam adiutricem operam et secundum boni communis necessitates, quae tandem prae se ferant vivae communitatis formam substantiamque, ut corporum scilicet ipsorum membra singula considerentur ac tractentur uti homines et incitentur ad partes actuosas in illorum vita agendas.
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15. Principium ergo, ex quo priores partes labori prae opibus <( capitalibus sunt deferendae, est postulatum ad ordinem pertinens rei moralis socialis. Quod quidem postulatum suum obti24
Cfr. Ioannis PP. XXIII Litt. Enc. Mater et Magistra: AAS 53 (1961), p. 419.
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net momentum, cardinis instar, tam in systemate, quod in principio dominii privati instrumentorum ad bona gignenda innititur, quam in systemate, in quo privata possessio eiusmodi subsidiorum iam est vel funditus circumscripta. Certo quodam modo labor seiungi non potest ab opibus capitalibus ; attamen nullo pacto illam permittit antinomiam, id est separationem et oppositionem, quod attinet ad instrumenta effectionis bonorum; quae res hominum vitam recentioribus hisce saeculis gravavit uti consectarium propositionum praemissarum tantum oeconomicarum. Homo enim, cum operatur, summa illa usus instrumentorum ad bona gignenda, cupit simul ut huius laboris fructus sibi aliisque prosint et ut, in cursu operis faciendi, ipse particeps exsistat onerum munerumque et socius rerum auctor in sede laboris, ubi se exercet. Quaedam vero hinc enascuntur certa operariorum iura, quae operis faciendi congruunt officio; de quibus sermo fiet deinceps. At hic iam in universum praedicari oportet hominem operantem merito quidem exoptare non solum aequam laboris sui mercedem, sed etiam ut in ipso effectionis bonorum cursu aestimetur fieri posse ut, operando quidem in dominio quodam communi, conscius sibi eodem tempore sit in re propria se laborare. Exstinguitur autem haec in eo conscientia ob nimiam moderationem grapheocraticam, omnia in unum conferentem, in qua opifex potius sibi videtur particula esse maximi cuiusdam machinamenti altiore potentia moti, immo potius et pluribus quidem de causis nudum effectionis bonorum utensile quam verum laboris subiectum, proprio suo interiore impetu praeditum. Ecclesiae doctrina firmam illam alteque animo insidentem opinionem expressit semper opus humanum spectare non tantum oeconomicam rem sed secum etiam et imprimis inferre bona cuiusque personae humanae. Constitutio oeconomica ipsa atque via rerum effectionis utilitatem percipiunt, cum videlicet eadem bona cuiusque hominis plane observantur. Secundum sancti Tho-
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mae Aquinatis mentem haec ipsa ratio potissimum favet privato dominio instrumentorum rerum effectionis. Tametsi fatemur ob certas gravesque causas aliquid excipi posse privati dominii principio quin etiam ipsi nos hisce temporibus testamur in vitam inductam esse rationem possessionum in unum collatarum argumentum tamen ex persona ductum seu personalisticum, ut aiunt, suam non amittit vim neque in provincia principiorum neque in usu rerum. Ut enim rationabilis sit ac frugifera, omnis in commune collatio instrumentorum effectionis bonorum oportet huius argumenti habeat rationem. Omnia nempe suscipienda sunt ut homo etiam in eiusmodi systemate semper conscius sibi permaneat se in re propria operari. Quod nisi accidit, necessario totum in cursum rerum oeconomicarum damna importantur, quae nequeunt aeque aestimari, nec oeconomica dumtaxat verum ante omnia in hominem ipsum. IV 16. Labor, si multiplicem secundum huius vocis sensum officium est sive obligatio, simul fons quoque iurium est ipsius opificis. Haec autem iura sunt intra ipsam summam totam hominis iurium investiganda, quae natura ei sunt consentanea quorumque multa iam praedicata variis in nationum omnium coetibus sunt atque a singulis Civitatibus usque amplius propriis civibus praestantur. Observantia vero huius amplae iurium humanorum summae primariam efficit condicionem pacis in mundo huius temporis : pacis, inquimus, tum singulas intra nationes et societates tum in rationibus inter nationes intercedentibus, haud secus ac monitum crebrius est per Ecclesiae Magisterium, praesertim ex quo Litterae Encyclicae Pacem in terris sunt editae. Iura enim humana ex labore profecta ingrediuntur ipsum latiorem ambitum eorundem iurium personae principalium.
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Cfr. Summa Th. II-II, q. 66, a. 2.
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Attamen in hac rerum complexione habent ea peculiarem indolem, quae naturae laboris humani propriae respondent, iam supra definitae ; ac proinde secundum hanc ipsam naturam oportet illa considerari. Uti dictum est, opus officium est, scilicet hominis obligatio pro multiplici huius nominis significatione. Opus homo facere debet nunc quia id ei a Creatore est praeceptum, nunc propter ipsam suam humanitatem, cuius sustentatio et progressio postulant laborem. Operetur homo necesse est pro homine suo proximo, nominatim pro familia propria, sed etiam pro societate, ad quam pertinet, pro natione, cuius filius est aut filia, pro universa hominum familia, cuius est membrum, cum heres simul sit operis priorum generationum eodemque tempore socius artifex futurae eorum sortis, qui post eum sunt orituri cursu rerum humanarum progrediente. Quae quidem omnia moralem obligationem operis constituunt, latissime patente eius intellectu. Cum ideo oportebit moralia cuiusque hominis iura ponderari, ad opus quod attinet, respondentia nempe eidem illi obligationi, semper prae mentis oculis habendus ille vastus ambitus erit rationum rerumque, in quibus labor monstratur cuiusque hominis operantis. Etenim loquentes nos de operis obligatione de iuribusque opinis, huic officio congruentibus, cogitamus imprimis necessitudinem inter conductorem operis directum aut indirectum et ipsum operarium. Discrimen autem inter directum atque indirectum operis conductorem magni admodum est momenti, sive respicitur vera compositio operis sive iudicatur fieri posse ut aequae iniquaeve rationes instituantur in operis regione. Si conductor operis directus ille intellegitur esse homo vel institutum, quocum opifex recta via paciscitur operis contractum certis sub condicionibus, nomine indirecti operis conductoris intelleguntur plura alia distincta elementa, praeter directum conductorem, quae certam vim habent ad modum, quo sive con-
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tractus operis componitur sive rationes plus minusve iustae instauran tur, quae in regione laboris humani intercedunt. 17. Ingrediuntur indirecti conductoris operis notionem tum homines tum varii generis institutiones tum collectivae de opere faciendo pactiones necnon agendi principia ab illis hominibus institutionibusque statuta, quae totum systema sociale-oeconomicum definiunt vel fluunt ab eo. Notio ergo indirecti conductoris operis ad multa refertur et varia elementa. Indirecti operis conductoris onus et munus aliud est ac directi operis conductoris, sicut ipsum indicat verbum : onus enim et munus minus est directum, tamen verum restat officium : indirectus quidem operis conductor maximam partem statuit hanc vel illam faciem rationis ipsius operis faciendi eoque pacto agendi modum directi conductoris operis afficit. Talis vero notatio non illuc sane spectat ut is onere et munere sibi proprio eximatur, sed tantum ut animus convertatur ad implicatum causarum complexum, quae eius moderantur modos agendi. Cum igitur interest politicam normam operis ethica ratione aequam constitui, prae mentis oculis hae omnes causae condicionesque habeantur oportet. Aequa autem ipsa est, cum plene observantur obiectiva iura hominis operi addicti. Porro indirecti operis conductoris notio ad quamque societatem adhiberi potest atque imprimis ad Civitatem. Etenim huius ipsius est iusta statuere consilia de labore. Constat tamen, hodierno in complexu rationum oeconomicarum per orbem terrarum, exsistere inter Civitates singulas complura vincula, quae, puta, declarentur eo quod merces importantur exportantur, id est reciproca bonorum oeconomicorum permutatione, sive sunt ea materiae primae, sive aliquatenus elaborata, sive tandem res machinali industria perfectae. Hae vero rationes pariunt mutuas obnoxietates ; quapropter de quavis Civitate, quoad oeconomiam etiam valentissima, difficulter dici potest eam plena frui rerum suarum sufficientia seu autarkia, quam vocant.
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Tale quidem systema mutuarum obnoxietatum ex se est usitatum et solitum; attamen facile occasio fieri potest variarum formarum iniqui quaestus vel iniustitiae ac proinde momentum habere potest ad publica de labore consilia singularum Civitatum et postremo ad quemque operarium, qui est subiectum proprium operis. Verbi gratia nationes quaestuosa industria provectissimae, immo et magis domus et societates bonis gignendis, quae latissime moderantur instrumenta ad res machinali industria pariendos (quae multinationales seu transnationales solent appellari) imponunt quam maxima rerum pretia pro merce sua, simul efficere conantes ut quam minimis pretiis materiae primae vel res partim elaboratae coemantur. Id autem, missis aliis causis, facit vicissim ut iugiter increscat inaequalitas inter reditus nationales Civitatum, ad quas res pertinet. Inter plures numero regiones divites ac pauperes non decrescit distantia neque aequatur, sed usque magis augescit manifesto cum indigentium intertrimento. Illud tamen, ut liquet, afficit consilia de labore cuiusque loci condicionemque hominis in opere versantis apud societates oeconomica ratione inferiores. Directus operis conductor cum similibus afficitur negotiorum adiunctis, statuit condiciones operis infra veras operariorum necessitates, praesertim si concupiscit ipse lucra quam uberrima derivare e sede bonis gignendis a se administrata (vel etiam ex eiusmodi sedibus a se administratis, si de statu rerum agitur, ubi possessiones instrumentorum effectionis bonorum sunt in commune collatae). Haec ipsa ordinatio obnoxietatum, quod attinet ad indirectum operis conductorem, summe extensa est quidem et implicata, ut facile potest concludi. Ut ideo subtilius circumscribatur, aestimanda quodammodo est summa elementorum in vita oeconomica decretoriorum secundum figuram certae cuiusdam societatis et Civitatis; eodem tamen tempore habenda ratio est copulationum et obnoxietatum multo ampliorum. Exsecutio iurium hominis labori addicti destinari tamen non potest ad effi-
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ciendum dumtaxat aliquod consectarium systematum oeconomicorum, quae maiore minoreve modo potissimum regula maximi emolumenti ducantur. Observantia, contra, ipsa obiectivorum iurium hominis labori dediti qualiscumque is est sive manibus operatur sive mente, machinali industriae sive agris colendis dat operam vel similibus efficere debet consentaneum ac praecipuum criterium universae constituendae oeconomiae tum intra compagem cuiusque societatis Civitatisque tum intra totum ambitum rei politicae oeconomicae orbis terrarum ac rationum necessitudinumque inter nationes inde profluentium. In hanc videlicet partem oportet Instituta Internationalia ad id destinata suam exerceant auctoritatem; imprimis vero Unitarum Nationum Consilium (ONU,, UNO). Videntur praeterea Consociatio Internationalis Labori accurando (OIT, ILO), et Institutum Nationum Unitarum pro Alimentis et Agrorum cultura (FA O) aliaque etiam posse praesertim huc nova quaedam afferre. Infra fines autem Civitatum singularum ministeria inveniuntur vel potestatis dicasteria publicae tum similiter varia Instituta socialia huius rei gratia excitata. Quod omne efficaciter comprobat quantum pondus ut supra est dictum prae se indirectus operis conductor ferat ad plene exsequenda iura hominis labori addicti, quandoquidem personae humanae iura primarium continent elementum ac veluti cardinem totius socialis ordinis moralis. 18. Iuribus sic inspectis hominum labori deditorum, hunc quod attinet ad indirectum operis conductorem nempe ad universos huius rei curatores cum apud nationes tum in ambitu internationali, qui quidem auctores sunt totius inclinationis publicorum consiliorum de labore animus cum primis advertendus est ad aliquam principalem quaestionem. Agitur enim de quaestione operis adipiscendi, aliis scilicet verbis de quaestione alicuius operis omnibus hominibus apti, qui ipsius sunt capaces. Contraria pars iustae et aequae rerum condicionis hac
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in provincia est coacta vacuitas laboris, id est penuria locorum operis faciendi pro hominibus, qui illud suscipere valent. De operis penuria agitur aut in universum aut in certa quadam laboris regione. Officium ergo eiusmodi curatorum, qui nomine comprehenduntur indirecti operum conductoris, est adversus coactam cessationem ab opere contendere, quae omnibus in casibus malum aliquod est et, cum latius increbruit, vera fieri potest socialis calamitas. Fit autem difficultas acerbissima, cum adulescentes prae ceteris afiiiguntur, qui, apta institutione ad ingenii culturam, artem technicam, peculiaria munera pertinente comparati, nequeunt opus reperire cernuntque cum dolore sinceram suam operandi voluntatem fraudari una cum prompta alacritate in se proprias recipiendi partes ad oeconomicam socialemque communitatis progressionem iuvandam. Obligatio inceptorum pro hominibus opere destitutis, officium videlicet subministrandi congrua auxilia ad vitam et victum operariorum coacte otiosorum eorumque familiarum necessaria, proficiscitur ex primario hac in provincia praecepto ordinis moralis, quod est principium communis bonorum usus aut etiam simplicius si loqui volumus ius ad vitam eiusque sustentationem. Ut ideo obviam procedatur periculo talis invitae vacuitatis operis et ut omnibus labor praestetur, curatores illi, qui nomine comprehenduntur indirecti conductoris operis, procurare debent universalem temperationem sedium multiplicis operis, ubi non tantum oeconomica verum etiam culturalis cuiusdam societatis vita componitur; prospicere insuper debent rectae convenientique dispositioni operis iis in sedibus. Haec denique cura ipsam premit Civitatem; at significare non potest cumulationem officiorum una ex parte effectam ab auctoritatibus publicis. Ex contrario quidem agitur de iusta rationabilique rerum disposita copulatione seu coordinatione, intra quam collocandus in tuto est spontaneus motus singulorum hominum et coetuum
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liberorum, sedium et complexionum localium operis, habita profecto eorum ratione, quae superius de natura subiectiva tradita sunt operis hominum. Mutua autem obnoxietas singularum societatum atque Civitatum necnon necessitas ipsa communis operae variis in vitae regionibus poscunt ut, conservatis omnino supremis iuribus eorum uniuscuiusque in operis praestituta temperatione et ordinatione propriam intra societatem, eodem tempore hac in summi momenti causa foveatur communis cooperatio inter nationes necessaria per pacta et conventa. Ibi pariter necesse est regula illorum pactorum atque conventorum magis magisque fiat ipse labor humanus acceptus tamquam princeps ius omnium hominum, labor nempe, qui iis omnibus, qui operantur, similia tribuit iura, ita tandem ut vitae qualitas hominum operi deditorum in singulis societatibus usque minus distantes exhibeat dis similitudines, quae iniquae sunt aptaeque ad excitandos violentos motus contrarios. Ingentia officia hoc loco absolvenda Institutis sunt Internationalibus. Ea vero se debent sinere dirigi accurata cognitione implicatarum condicionum causarumque naturalium, historicarum, civilium et aliarum; decet etiam pollere ea, quod spectat ad communiter capta agendi consilia, maiore operositate, id est efficaci rerum exsequendarum facultate. Hac quidem via expleri potest propositum universalis congruentisque omnium hominum progressionis secundum directorias normas Litterarum Encyclicarum Pauli VI a verbis Populorum progressio incipientium. Necesse autem est moneatur partem constitutivam simulque comprobationem maxime consentaneam illius progressionis in spiritu iustitiae ac pacis, quam profitetur Ecclesia quamque flagitare haud cessat a Patre cunctorum hominum ac populorum, novam esse continuamque laboris humani aestimationem, tum ratione obiectivi eius finis tum causa dignitatis subiecti omnis laboris, quod idem est homo. Progressio, quae hic consideratur, perficienda est propter hominem
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ac per hominem in homineque fructus debet afferre. Progressionis vero comprobatio semper erit usque maturior agnitio finis operis latiusque diffusa observantia iurium cum eo cohaerentium secundum hominis dignitatem, qui est subiectum laboris. Rationalis ordinatio praestituta atque consentanea operis humani dispositio, pro singularum societatum et Civitatum condicione, facere debet ut iustae reperiantur proportiones varia inter genera laboris: opus agrorum culturae, machinalis industriae, variorum ministeriorum, opus mentis necnon scientiarum et artium, secundum cuiusque hominis potestatem ad bonumque commune omnis societatis ac totius hominum generis. Vitae autem humanae constitutioni secundum multiplices operis facultates respondeat accommodata oportet ratio institutionis et educationis, quae ante omnia affectet progressionem ad maturam humanitatem, sed quae etiam proponat peculiarem praeparationem hominis ut cum emolumento iustum suum occupet locum in magna socialique modo variata faciendi operis sede. Si praeterea oculi supra universam hominum familiam coniciuntur per omnes terras disseminatam, una res immensae magnitudinis mentem funditus conturbat: cum enim ex altera parte ingentes naturae opes iaceant intactae, ex altera tamen subsistunt hominum turmae invite otiosorum vel partim saltem opere carentium atque interminatae multitudines famelicorum; id quod sine dubio commonstrat, tam intra singulas communitates politicas quam in rationibus inter eas per continentes vel per totum mundum ipsum intercedentibus, aliquid perperam geri, quod spectat ad ordinationem laboris et navitatem hominum, et quidem in rebus et locis, quae maximam difficultatem summumque prae se ferunt momentum sociale. 19. Praecipuo ita circumscripto officio, quod secum infert cura tribuendi singulis operariis laborem, ut in tuto collocetur
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observantia iurium hominis, quae abalienari non possunt, quod ad eius attinet opus, propius iam convenit ut haec iura tractentur, quae ad summam conglobantur in vinculum coniunctionis inter opificem ac directum operis conductorem. Omnia enim, quae adhuc sunt tradita de indirecto operis conductore, eo tendunt ut definiantur subtilius haec coniunctionis vincula, demons tratis illis nempe multiplicibus condicionibus, quibus indirecto modo ea constituuntur. Huius tamen considerationis non est res tantum describere; nec brevis ea est tractatio de re oeconomica vel politica. Nam hic interest ut sua ponatur in luce ratio deontologica et moralis. Quaestio ac veluti cardo rei ethicae socialis, hac in causa, est aequa remuneratio laboris completi. Hodiernis enim in temporum adiunctis nullus gravior invenitur modus implendae iustitiae in rationibus inter opificem conductoremque operis quam is qui remunerationem respicit operis. Utcumque enim hic labor contingit sive fit in systemate privati dominii instrumentorum ad bona gignenda sive in systemate, ubi privata haec possessio formam aliquam induit collationis in commune vinculum coniunctionis inter operis conductorem (in primis directum) atque operarium conficitur mercede, id est aequa remuneratione operis, quod est patratum. Illud quoque efferendum est: iustitiam cuiusvis systematis socialis-oeconomici et, quaequae ea est, iustam illius administrationem demum merito iudicandas esse ex modo, quo opus eodem in systemate aeque rependatur. Hic reditur nimirum ad primum principium totius ordinis ethici-socialis, ad principium communis usus bonorum. Quovis enim in systemate, missis rationibus illis primariis, quae inter opes capitales et laborem intercedunt, mercedes sive operis remuneratio manet via concreta, per quam maxima pars hominum illis bonis valent potiri, quae usui destinantur communi: bonis, inquimus, tam naturae quam iis quae humanis efficiuntur subsidiis. Homini-
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bus operi deditis aditus ad ea bona per ipsam patet mercedem, quam uti laboris sui remunerationem percipiunt. Hinc merces iusta semper fit solida comprobatio totius systematis socialisoeconomici atque, utcumque res se habet, recti processus eiusdem systematis. Non est quidem haec sola comprobatio, sed habet peculiare momentum estque quadamtenus ipsa comprobatio et totius negotii cardo. Probatio haec iustitiae tangit imprimis familiam. Iusta enim remuneratio operis hominis adulti, in quem onus familiae recidit, ea nominatim erit, quae ad familiam condendam digneque sustinendam sufficiat atque ad eius prosperandam aetatem venturam. Remuneratio autem istius modi reddi poterit tum per solarium familiare, quod dicitur unicum id est salarium capiti tributum familiae ob ipsius laborem ut ita necessitatibus familiae satisfaciat neque alius oporteat labor retributivus extra domum ab uxore suscipiatur tum per alia praesidia socialia, qualia sunt scidulae nummariae familiares vel subsidia matri concessa, quae soli se familiae dedit, quae subsidia veris necessitatibus debent convenire, scilicet numero ipsi hominum e familia pendentium in totum illud tempus, quamdiu nequeunt in se digne recipere propriae vitae curandae officium. Probant experimenta enitendum esse ut ab integro aestimentur sociali iudicio munera materna, necnon fatigatio cum iis coniuncta et necessitas, quam filii habent, curae amoris affectus ut crescere valeant in homines sui iuris suorumque officiorum conscios, in homines moribus fideque maturos et animo aequabili praeditos. In societatis cedet omnino honorem, si licuerit matri sese filiorum curationi devovere educationique secundum varias aetatis illorum necessitates, ita tamen ut libertas eius non impediatur, ut nihil patiatur ea discriminis psychologici aut practici neque sociabus suis ullo pacto inferiorem se sentiat. Coacta officiorum talium derelictio propter retributivum opus extra domum est absona, considerato socie-
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tatis familiaeque commodo, si repugnet eiusmodi propositis materni officii vel ea difficilia reddat. Talibus in rebus inculcandum est latiore modo oportere omnem laboris cursum ordinari ita et accommodari ut personae observentur necessitates vitaeque eius formae, imprimis autem domestica vita secundum cuiusque aetatem ac sexum. Constat enim multas apud societates operari mulieres in omnibus paene vitae regionibus. At eas decet plene exsequi posse munia propria secundum peculiarem suam indolem, nullo facto discrimine nullaque officiorum exclusione, quorum sint ipsae capaces; verumtamen haud neglegi licet observationem familiarium desideriorum earum necnon operis particularis, quod congruit iis in societatis commoditatem una cum maritis. Vera mulieris provectio efflagitat ut sic labor disponatur ut non debeat illa promotionem sui compensare exuenda indole sibi propria et peculiari, cum detrimento familiae, pro qua uti mater partes pernecessarias explet.
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Praeter mercedem hic occurrunt etiam varia beneficia socialia, illuc nempe spectantia ut vita salusque opificum eorumque familiarum tuto praestetur. Sumptus impendendi in valetudinis curationem, potissimum in adversis casibus circa ipsum laborem, poscunt ut facile pateat operario aditus ad sanitatis subsidia et quidem, quantum fieri potest, parvo pretio vel etiam gratuito. Aliud deinde argumentum, quod illa beneficia respicit, cum iure requietis coniungitur : agitur ante omnia de communi otio hebdomadali, inclusa saltem die dominica, ac praeterea de longiore quiete, id est de annuis feriis, quas vocamus, vel quae, si fieri potuerit, saepius in anno per breviora intervalla transiguntur. Agitur denique de pensionis socialis iure et cautione pro senectute necnon pro casibus adversis cum opere faciendo conexis. Intra horum iurium praecipuorum ambitum summa iurium particularium viget, quae una cum laboris reCfr. Conc. Oec. Vat. II, Const. past. Gaudium et Spes de Ecclesia in mundo huius temporis, 67: AAS 58 (1966), p. 1089.
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muneratione rectam statuunt necessitudinis formulam inter opificem operisque conductorem. Quibus in iuribus semper est numerandum ius operis faciendi in rerum locorumque adiunctis et tali effectionis modo, quae corporis valetudini opificum non officiant neque morum noceant integritati illorum. 20. Supra fundamentum omnium horum iurium et secundum necessitatem in ipsis operariis illa praestandi aliud ius pariter exoritur: hoc est ius sese consociandi, nempe ineundi coetus vel societates, quibus id proponitur ut commoda praecipua tueantur hominum variis in vitae muneribus versantium. Quae quidem consociationes opificum collegia appellantur. Commoda autem potissima illa hominum operi deditorum quadamtenus communia sunt omnibus; eodem tamen tempore genus laboris omne omnisque vitae professio suam continet proprietatem, quae illis in consociationibus proprium suum invenire debet effectum. Opificum collegia aliquo modo initia sua acceperunt ex artificum corporibus Mediae Aetatis, quandoquidem societates illae consociabant inter se homines ad eandem artem exercendam pertinentes ideoque secundum opus, quod implebant. Simul vero opificum collegia hoc modo principali distant ab artificum corporibus, quod eiusmodi nostrae aetatis collegia percrebruerunt secundum dimicationem operariorum et totius ambitus laboris, imprimis vero opificum machinali industriae addictorum, eo contendentium ut aequa iura sua def enderentur respectu operis susceptorum ac dominorum instrumentorum ad bona gignenda. Defensio ergo potissimorum vitae commodorum opificum in omnibus provinciis, in quibus eorum iura aguntur, munus constituit opificum collegiorum. Historiae insuper experimentum docet huiusmodi consociationes esse pernecessariam partem vitae socialis, praesertim in recentioribus societatibus quaestuosa industria potentibus. Id autem manifesto non significat opifices eiusmodi industriae deditos solos posse sibi huius generis sodalitates efficere. Omnium enim munerum seu vitae
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professionum participes uti valent iis ad iura sua propria tutanda. Unde opificum collegia inveniuntur agricolarum et scribarum; pariter consociationes sunt ipsorum operis conductorum. Quemadmodum iam est superius dictum, omnes hae ulterius distrahuntur in minores coetus vel manipulos secundum peculiarium, quibus funguntur, munerum notas. Catholica socialis doctrina minime contendit opificum collegia praebere imaginem societatis dumtaxat secundum classes conformatae esseque quasi auctores pugnae classium , quae necessario regat vitam socialem. Sunt utique illa fautores certaminis pro aequitate sociali pro iustisque iuribus hominum in labore versantium secundum munera cuiusque. Atqui haec dimicatio respiciatur oportet veluti communis certatio pro bono iusto : nempe pro bono illo, quod necessitatibus respondet ac meritis hominum labori addictorum secundum munera consociatorum; verum id non est pugna adversus alios . Si in quaestionibus controversis sumit sibi etiam naturam repugnantiae adversus alios, hoc accidit propter iustitiae socialis bonum, non propter ipsam <( dimicationem neque ut adversarius tollatur de medio. Ante omnia labor eam habet proprietatem ut homines congreget, qua in re vis eius socialis consistit : vis scilicet communitatis coagmentandae. In hanc denique communitatem conglobari aliquo modo debent tum homines operantes tum ii quibus instrumenta ad bona parienda praesto sunt vel horum possessores. Ratione igitur habita huius principalis structurae cuiusvis laboris considerato nempe in omni systemate sociali laborem et opes capitales in summa pernecessarias esse partes totius cursus efectionis bonorum consociatio hominum, suorum iurium vindicandorum causa, ex ipsis operis necessitatibus exorta, manet elementum constitutivum ordinis socialis ac solidae hominum coniunctionis, quod praeteriri non licet. In iustis conatibus in tuto collocandi iura opificum, qui eodem munere iunguntur, semper perpendendi sunt fines ac limi-
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tes, quos universalis condicio oeconomica Civitatis imponit. Postulationes enim opificum collegiorum transire non licet aliquod in genus nimii studii rerum suarum, quo coetus vel ordo seu classis aliqua teneantur, quamvis valeant debeantque contendere ut propter commune totius societatis bonum etiam ea omnia corrigant, quae vitiosa sunt in ratione dominii instrumentorum ad bona gignenda aut in via ea moderandi et administrandi. Vita namque socialis et oeconomica-socialis est certe quasi quaedam machina vasculorum inter se communicantium ; cui machinae necesse est etiam omnis opera socialis accommodetur, cuius sit iura coetuum peculiarium tutari. Hoc pacto navitas collegiorum opificum sine dubio ingreditur politicarum rerum provinciam ; quae res intelleguntur uti prudens curatio boni communis. Officium vero illarum consociationum non est negotia poli tica gerere , sicut communiter hodie locutio ea recipitur. Opificum collegia minime habent indolem f actionum politicarum , quae rebus potiri nitantur; neque debent ex se subiacere quidem consiliis partium politicarum neque vinculis nimis arctis conecti cum iis. Si enim id accidat, facile dissident a proprio munere, quod est in tuto collocare iusta iura hominum in opere versantium intra fines communis boni universae societatis; contra, fiunt instrumenta contentions ad alia proposita perficienda. Si loquimur proin de iustorum iurium tutela hominum labori deditorum secundum munera singula, profecto semper ante oculos constituamus oportet id quod in unaquaque professione efficiat subiectivam operis naturam, sed simul, immo imprimis, id quod propriam afficiat dignitatem subiecti ipsius laboris. Plures hinc aperiuntur rerum facultates in navitatibus consociationum et collegiorum opificum, scilicet etiam in officio, quod suscipiunt, instituendi, educandi atque sui educationem promovendi. Benfica est opera scholarum et universitatum operariarum vel popularium , quae dicuntur, tum etiam rationum studiorum et institutionis curriculorum, quae excoluerunt
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et etiamnunc excolunt hunc ipsum industriae campum. Optandum usque est ut ex suorum collegiorum actione operarius non tantum plus habere sed ante omnia plus esse possit; valeat id est plenius perficere omni ex parte suam humanitatem. Opificum collegia, dum pro iustis sodalium suorum iuribus decertant, utuntur via quoque operistitii , nempe operum intermissionis, tamquam genere quodam postremae condicionis, quam ultimatum appellant, adversus legitimas auctoritates imprimisque operis conductores. Haec via in sociali doctrina catholica agnoscitur legitima sub debitis condicionibus iustisque servatis limitibus. Ad hoc ergo quod attinet, tribui oportet opificibus ius operistitii ita tamen ut nullam patiantur poenam ob suam cessationis ab opere participationem. Concesso itaque hoc esse iustum instrumentum ac legitimum, simul tamen inculcan necesse est operistitium certo quodam sensu esse extremum consilium. Non eo licet male uti; non eo licet abuti praesertim machinationum politicarum gratia. Praeterea numquam fas est oblivisci, quoties agatur de ministeriis civili communitati necessariis, ea utcumque res sint servanda et procuranda esse etiam, si necesse fuerit, per consentanea consilia publica. Operistitii enim immoderatus usus inferre potest totius vitae socialis et oeconomicae cessationem; et hoc adversatur societatis boni communis necessitatibus, quod bonum etiam congruit cum ipsius operis indole, quae recte intellegatur. 2 1 . Quae omnia adhuc sunt dicta de dignitae laboris, de obiectiva ac subiectiva hominis operis natura, directo adhiberi possunt ad quaestionem operis agrorum colendorum necnon ad hominis condicionem, qui terram colit spero labore agres ti. Haec enim pars vastissima operis est nostro in orbe neque circumscribitur una alterave continente neque societatibus reservatur, quae aliquem iam gradum progressionis ac prosperitatis sunt assecutae. Res tota agricolaris, quae societati praebet bona cotidianam ad ipsius sustentationem necessaria, induit prima-
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rium sane momentum. Condiciones vero agrestium operisque rustici haud eaedem ubique sunt diversique pariter sunt status sociales opificum agricolarum in regionibus variis. Id quod pendet non tantum e gradu progressionis ipsius technicae artis agricolaris, verum immo fortasse etiam magis ex agnitione iustorum iurium operariorum agricolarum ac denique e gradu conscientiae communis de re ethica sociali laboris. Opus agreste non leves prae se fert difficultates, quales sunt continuus corporis nisus, qui interdum plane conficit vires, minor aestimatio, qua labor ille sic a communitate iudicatur ut homines agrorum culturae addicti in secundarias societatis partes se sentiant detrudi utque hac de causa plurimi eorum rure festinent fugere in urbes, ac quidem, pro dolor, in vitae condiciones multo magis humanam deicientes dignitatem. Huc insuper addendus est defectus consentaneae institutionis ad artem exercendam aptorumque instrumentorum et serpens illud suarum tantum rerum studium seu Individualismus, quem dicunt, et condiciones revera iniustae. Quibusdam in nationibus ad progressionem nitentibus pluries centena milia milium hominum coguntur ut arva colant aliena, atque quaestui habentur a latifundiorum dominis, nulla proposita spe ipsos umquam possessuros vel minimam terrae partem ut suam propriam. Desiderantur rationes legitime tutandi opificem agricolam eiusque familiam in senectute vel morbo vel invita operis vacuitate. Diuturni dies asperi laboris corporis tenui rependuntur mercede. Campi arabiles deseruntur a dominis ; legitimi possessionis tituli parvorum agrorum, soli nempe proprii, iam plures annos cultorum, spernuntur vel minime defenduntur adversus terrae famem singulorum aut manipulorum hominum potentiorum. Atqui in nationibus etiam oeconomica ratione progressis, ubi scientiarum inquisitiones et victoriae technologiae vel politica agendi via ipsius Civitatis agrorum culturam ad locum altissimum provexerunt, laedi potest operis ius, cum agricolae potestas negatur communicandi consilia et decisiones, quae operam ipsius affi-
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ciunt, vel cum ius denegatur ineundi libere consociationes propter iustam progressionem socialem, culturalem, oeconomicam opificis agricolae. Postulantur igitur multis in casibus necessariae rerum mutationes funditus penetrantes et urgentes ut agrorum culturae et agrestibus ipsis aequa reddatur aestimatio tamquam fundamentum sanae rei oeconomicae intra universam socialis communitatis progressionem. Idcirco praedicari dignitatem ac provehi oportet laboris, cuiuslibet operis, ac praesertim laboris agricolaris, quo homo adeo eloquenter subicit terram, dono acceptam a Deo, suumque confirmat dominatum in rerum aspectabilium mundum. 2 2 . Recentius quidem communitates nationales atque instituta internationalia animos converterunt aliam ad quaestionem, cum opere ipso coniunctam, quae saepius ad alias res crebro habet momentum: haec est ipse homo praepeditus. Eiusmodi quoque homines sunt subiecta plane humana cum iuribus ingenitis, sacris, inviolabilibus respondentibus, quae etiam cum limitibus ac doloribus, quibus eorum corpora facultatesque signantur, magis efferunt hominis dignitatem ac magnitudinem. Persona, quae talia secum fert impedimenta, cum subiectum sit omnibus cum iuribus suis propriis, adiuvanda est quo facilius participet societatis vitam omnibus in partibus eius ac gradibus, ad quae accedere valet. Homo praepeditus unus ex nobis est pleneque ipsam humanitatem nostram communicat. Prorsus est hominis indignum ac negatio ipsa communis humanitatis recipere ad societatis vitam et proinde ad laborem solos homines plene capaces, quia, si id fit, gravis admittitur distinctionis forma: nempe valentium ac sanorum contra debiles et aegros. Opus autem sensu obiectivo etiam hic hominis subdi debet dignitati, videlicet subiecto laboris, non ipsi oeconomico lucro. Quapropter varii generis curatorum totius ambitus opificum
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et laboris interest, directi operis conductoris pariter et indirecti, ut efficacibus aptisque consiliis provehatur ius hominis ita impediti ad praeparationem professionis et ad opus, ut is inseri possit in navitatem aptam ad bona gignenda, cui sit idoneus. Plures hic admoventur difficultates practicae, iuridiciales atque etiam oeconomicae ; at officium est communitatis, id est publicarum auctoritatum et consociationum tum coetuum mediorum et sedium bonis pariendis, immo etiam impeditorum ipsorum, colligere in unum notiones opesque ut ad hoc pernecessarium adveniatur propositum : ut opus impeditis hominibus offeratur secundum illorum potestates, quoniam id poscit eorum dignitas uti hominum et laboris subiectorum. Omnis communitas structuras sibi comparet ad inveniendam vel efficiendam operis faciendi copiam talibus hominibus consentaneam sive in publica aliqua vel privata sede bonis gignendis, facultate oblata laboris usitati vel aptioris, sive in communibus sedibus bonis gignendis, publicis vel privatis, et in operis faciendi sedibus, quae iisdem praepeditis sunt destinatae pro iisque apte dispositae. Sicut pro ceteris operariis, animus magnopere erit advertendus operis condicionibus quod attinet ad mentem corpusque impeditorum et remunerationi iustae et facultati progrediendi et variis obstaculis tollendis. Licet non negetur agi hic de implicato ac difficili munere, par est tamen optare ut recta operis notio, sensu subiectivo concepta, condicionem rerum inducat, qua impeditus homo sentiat se non in secundariis partibus ambitus operis faciendi versari neque e societate ipsa pendere, verum laboris esse subiectum pleni iuris et utile et observatum propter dignitatem suam humanam, necnon vocari ad conferendum studium et curam in progressionem ac bonum familiae suae et communitatis secundum suas ipsius potestates. 23. Postremo denique oportet aliquid summatim pronuntietur de argumento migrationis ob laborem, quae dicitur. Haec qui-
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dem perantiqua res est, quae nihilo minus usque iteratur atque hodie etiam late diffunditur propter vitae hodiernae implicatam naturam. Homini est quidem ius deserendae terrae natalis ex rationibus variis et illuc dein redeundi quo meliores alia in regione quaerat vitae condiciones. Hoc certe non caret difficultatibus varii generis; ante omnia significat plerumque aliquam iacturam Civitati ipsi, unde migratur, allatam. Discedit enim homo simulque membrum permagnae communitatis, quae ex historia, traditione, humano cultu coaluit, ut vitam incipiat aliam intra societatem, quae alia colligatur animi cultura saepiusque alio sermone. Deest ideo subiectum operis hoc in casu, ille nempe, qui proprii ingenii vi suisque manibus possit aliquid ad bonum commune suae nationis conferre ; sed, ecce, illae vires ac partes tribuuntur alii societati, quae earum minus quodammodo habet ius quam patria, unde originem ducit. Verumtamen, etsi migratio quadam ex parte est aliquod malum, tamen quibusdam in condicionibus malum istud uti dicitur est malum necessarium. Omnia sane efficienda sunt et multa iam quidem huius rei causa sine dubio fiunt ne malum illud sensu materiali acceptum maiora secum ferat damna sensu morali, uti intellegunt; immo vero ut quantum fieri possit apportet etiam bona vitae privatae, familiari, sociali eius qui emigravit, quod attinet tum ad nationem, in quam pervenit, tum ad nationem, quam reliquit. Plurimum hac in re vertitur iustis in legibus, praesertim cum iura hominis labori addicti aguntur. Qua quidem potissimum ex parte, quemadmodum est apertum, hanc quaestionem consideratio nostra complectitur. Summopere igitur refert ut homo, qui extra natalem suam regionem opus facit vel ut migrator perpetuus vel ut opifex temporarius, nihil patiatur detrimenti suis in laboris iuribus respectu aliorum operariorum alicuius societatis. Migrationem ergo operis causa nullo modo fieri licet occasionem quaestus, cui in re nummaria aut sociali homines habeantur. Quod spectat
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vero ad nexum laboris cum operario, qui immigravit, eaedem valeant regulae oportet, quae pro ceteris omnibus illius societatis opificibus vigent. Pretium namque operis eadem metiendum est regula, diversae originis, religionis, stirpis nulla habita ratione. Tanto igitur magis nefas est perverse uti condicione coactus, in qua versatur homo, qui emigravit. Debent enim haec omnia adiuncta sine condicione cedere principali bono laboris, quod cum personae humanae dignitate cohaeret, consideratis quidem opificum peculiaribus proprietatibus. Praecipuum rursus inculcetur necesse est principium : ordo bonorum sensusque ipse altus laboris postulant ut opes capitales operi serviant neve opibus capitalibus labor. V 24. Prostremam partem harum cogitationum de argumento laboris humani, coniunctarum scilicet cum nonagsimo anno expleto ab editis Litteris Encyclicis Rerum Novarum, decet quasi dicari spiritualitati laboris secundum huius vocis sensum christianum. Quoniam opus sua ex ratione subiectiva est semper actio personalis actus personae idcirco consequitur ut illud participet integer homo, corpus nempe et animus, sive opus idem manuum est sive ingenii. Ad hominem pariter totum dirigitur verbum Dei viventis, evangelicus salutis nuntius, in quo multa doctrinae argumenta quasi quasdam luces peculiares reperimus ad laborem humanum spectantia. At convenienter oportet haec doctrinae argumenta intus suscipiantur; necessarius est interior nisus spiritus humani fide, spe caritateque ducti, ut per eadem argumenta tribuatur labori hominis concreti ille sensus, quem coram Deo habet et per quem in opus intrat salutis, sicut res ceterae, quibus hoc contexitur, eiusque elementa communia quidem sed simul magni momenti. Si Ecclesia suum esse munus censet propriam ferre sententiam de opere ex aestimatione ipsius pretii humani ordinisque moralis, quem illud ingreditur qua in re grave aliquod suum
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dispicit officium quoad ministerium, quod agit pro universo evanglico nuntio simul quidem percipit peculiare suum onus in tali componenda laboris spiritualitate, quae omnes homines adiuvet ut per ipsius viam appropinquent Deo Creatori ac Redemptori, ut salvifica eius consilia de homine mundoque communicent et ut sua in vita altius perspiciant et excolant amicitiam cum Christo, participantes vivo modo per fidem triplex ipsius munus : Sacerdotis, Prophetae, Regis, quemadmodum mirabilibus dictis edocet Concilium Vaticanum Secundum. 25. Eloquitur Concilium Vaticanum Secundum : Hoc credentibus ratum est, navitatem humanam individualem et collectivam, seu ingens illud conamen, quo homines decursu saeculorum suae vitae condiciones in melius mutare satagunt, in seipso consideratum, Dei proposito respondere. Homo enim, ad imaginem Dei creatus, mandatum accepit ut, terram cum omnibus, quae in ea continentur, sibi subiciens, mundum in iustitia et sanctitate regeret utque, Deum omnium Creatorem agnoscens, se ipsum ac rerum universitatem ad illum referret, ita ut, rebus omnibus homini subiectis, admirabile sit nomen Dei in universa terra H .
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Divinae Revelationis verbis penitus est inserta haec praecipua veritas: hominem, ad Dei factum imaginem, per laborem suum participare Creatoris opus ac secundum proprias facultates quodammodo pergere illud exsequi opus ac perficere, dum magis comperiat opes et bona conclusa in tota creatura. Hoc verum detegimus iam in primis Sacrarum Litterarum initiis, in libro videlicet Genesis, ubi ipsum creationis opus exhibetur sub specie, alicuius laboris a Deo sex diebus completi ut requiesceret septimo die. Ceterum postremus etiam Sacrarum Scripturarum liber eodem resonat sensu observantiae erga opera, quae Deus patravit labore suo ut Creatoris, ubi excla28 29
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matur : Magna et mirabilia opera tua, Domine Deus omnipotens M , similiter ac Genesis liber, qui cuiusque diei narrationem creationis hac terminat dictione : Et vidit Deus quod esset bonum .
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Haec creationis descriptio, quam in primo iam capite libri Genesis invenimus, quadamtenus primum est evangelium laboris . Nam ipsa profecto demonstrat qua in re dignitas eius consistat : docet enim hominem operando Deum imitari debere Effectorem suum, cum gerat in se ipse solus singularem hanc rationem similitudinis cum Illo. Imitetur Deum homo oportet tum laborando tum etiam requiescendo, quandoquidem Deus ipse ostendere voluit ei propriam creatricem industriam sub figura laboris ac requietis. Hoc autem Dei opus in mundo progreditur semper, uti verba Christi testantur : Pater meus usque modo operatur... : vi operatur cratrice sustinens orbem, quem ex nihilo eduxit; potentia operatur salvifica in hominum animis, quos inde ab initio destinavit ad quietem secum in domo Patris . Quocirca opus quoque humanum non tantum flagitat quietem septimo die , verum etiam ac quidem multo magis constare nequit sola exercitatione virium humanarum in actibus externis; debet enim velut interius spatium parare, in quo homo, dum plenius usque id fit, quod Dei voluntate oportet ut sit, sese praeparat ad illam requietem , quam servis suis Dominus reservat atque amicis.*
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Haec dein conscientia laborem humanum participationem Dei operis esse necesse est pervadat sicut Concilium monet etiam ad opera penitus quotidiana ... Viri namque et mulieres qui, dum vitae sustentationem sibi et familiae com30
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Apc. 15, 3. Gn. 1, 4. 10. 12. 18. 21. 25. 31. Io. 5, 17. Heb. 4, 1. 9 s. Io. 14, 2. Dt. 5, 1 2 s s . ; Ex. 20, 8-12. Cfr. Mt. 25, 21.
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parant, navitates suas ita exercent ut societati opportune ministrent, iure existimare possunt se suo labore opus Creatoris evolvere, commodis fratrum suorum consulere et ad consilium divinum in historia adimplendum personali industria conferre . Par est ideo hanc christianam spiritualitatem operis evadere quasi patrimonium, quod omnes participent; par est, hac potissimum aetate, spiritualitatem laboris prae se ferre illam maturitatem, quam mentium cordiumque sollicitudines poscant et angores : (( Christiani itaque, nedum arbitrentur opera, quae homines suo ingenio et virtute pepererunt, Dei potentiae opponi, creaturamque rationalem quasi aemulam Creatoris exsistere, potius persuasum habent humani generis victorias signum esse magnitudinis Dei et fructus inefabilis Ipsius consilii. Quo magis vero hominum potentia crescit, eo latius ipsorum responsabilitas, sive singulorum sive communitatum extenditur. Unde apparet christiano nuntio homines ab extruendo mundo non averti nec ad bonum sui similium negligendum impelli, sed potius officio haec operandi arctius obstringi n .
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Insuper conscientia haec per laborem participare hominem opus creationis constituit causam maxime instigantem ut labor iste pluribus in regionibus suis suscipiatur. In Constitutione Lumen Gentium haec scripta legimus : Fideles igitur totius creaturae intimam naturam, valorem et ordinationem in laudem Dei agnoscere, et per opera etiam saecularia se invicem ad sanctiorem vitam adiuvare debent, ita ut mundus spiritu Christi imbuatur atque in iustitia, caritate et pace finem suum efficacius attingat... Sua igitur in profanis disciplinis competentia suaque activitate, gratia Christi intrinsecus elevata, valide conferant operam, ut bona creata secundum Creatoris ordi-
Conc. Oec. Vat. II, Const. past. Gaudium et Spes de Ecclesia in mundo huius temporis, 34: AAS 58 (1966), pp. 1052 ss. Ibid.
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nationem Eiusque Verbi illuminationem humano labore, arte technica, civilique cultura... excolantur.
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26. Porro veritas haec, secundum quam homo per laborem communicat opus Dei ipsius, Creatoris sui, insignite elata est a Iesu Christo, ab illo scilicet Iesu, de quo primorum eius auditorum in oppido Nazareth multi admirabantur dicentes: Unde huic haec, et quae est sapientia, quae data est illi ... Nonne iste est f aber ] z Reapse Iesus bonum nuntium , sibi concreditum, aeternae Sapientiae verba, non praedicabat solum, sed imprimis opere complebat. Quam ob rem illud erat etiam evangelium laboris , quia id proclamans erat ipse homo labori addictus, operi fabrili ut Ioseph a Nazareth. Et quamvis haud reperiamus eius in dictis peculiare mandatum de opere faciendo immo potius semel vetitum ne quis nimium de labore ac victu sollicitetur illa tamen veluti eloquentia vitae Christi est nequaquam ambigua : pertinet is ad opificum ordinem ostenditque erga laborem humanum observantiam et aestimationem; quin plus dici potest: eum amanter hunc respicere laborem variasque eius formas, cum in quaque forma percipiat aliam rationem similitudinis hominis cum Deo Creatore ac Patre. Nonne is ipse dixit: Pater meus agrcola est... et variis modis in suam doctrinam transtulit principalem eam veritatem de labore, quae iam totam per Veteris Testamenti traditionem ipso Genesis libro declaratur?
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In Testamenti Veteris libris non desunt multiplices operis humani significationes singularumque artium ab homine factitarum: sic, verbi gratia, medici, medicamentarii, f abri et
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Conc. Oec. Vat. II, (1965), p. 41.

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Me. 6, 2 s. Cfr. Mt. 13, 55. Cfr. Mt. 6, 25-34. Io. 15, 1. Cfr. Eccli. 38, 1 ss. Cfr. Eccli. 38, 4-8.
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artificis, malleatoris, figuli quae voces hodie referri possunt ad ferri aerisque opificem agricolae, studiosi sapientis, navigatoris, aedificatoris, musici, pastoris, piscatoris. Nota sunt praeterea pulchre dicta de labore mulieris. Porro in parabolis suis de Regno Dei Iesus Christus constanter appellat laborem humanum : pastoris, agricolae, medici, seminatoris, patris familias, servi, vilici, piscatoris, negotiatoris, operarii. Pariter etiam loquitur variis de feminae muneribus. Apostolatum illustrat similitudine laboris manuum messorum vel piscatorum. Mentionem denique movet hominum doctorum.
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Haec Christi praecepta de opere, quae exemplo vitae propriae innituntur per annos in civitate Nazareth transactae, egregie repetuntur tamquam vocis quadam imagine in Pauli Apostoli doctrina. Gloriabatur enim se munere in suo elaborare
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Cfr. Ex. 31, 1-5; Eccli. 38, 27. Cfr. Gn. 4, 22; Is. 44, 12. Cfr. Ier. 18, 3 s. ; Eccli. 38, 29 s. Cfr. Gn. 9, 20; Is. 5, I s . Cfr. Cfr. Cfr. Cfr. Eccle. 12, 9-12; Eccli. 39, 1-8. Ps. 107 (108), 23-30; Sap. 14, 2-3 a. Gn. 11, 3 ; 2 Beg. 12, 1 2 s . ; 22, 5 s . Gn. 4, 21.
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Cfr. Gn. 4, 2; 37, 3; Ex. 3, 1; 1 Sam. 16, 11; et passim. Cfr. Es. 47, 10. Cfr. Prv. 31, 15-27. Ex. gr. Io. 10, 1-16. Cfr. Me. 12, 1-12. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Cfr. Lc. 4, 23. Me. 4, 1-9. Mt. 13, 52. Mt. 24, 45; Lc. 12, 42-48. Lc. 16, 1-8. Mt. 13, 47-50. Mt. 13, 45 s. Mt. 20, 1-16. Mt. 13, 33; Lc. 15, 8 s. Mt. 9, 37; Io. 4, 35-38. Mt. 4, 19. Mt. 13, 52.
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(ut veri est simile, tentoria fabricabatur ), eamque ob causam posse etiam apostolum sola industria sua victum sibi quaeritare. Neque gratis panem manducavimus ab aliquo, sed in labore et fatigatione, nocte et die operantes, ne quem vestrum gravaremus . Hinc sane profluunt institutiones eius de argumento laboris, quae indolem habent cohortationis atque mandati. Ad Thessalonicenses ita scribit: his autem... praecipimus et obsecramus in Domino Iesu Christo ut cum quiete operantes suum panem manducent . Apostolus enim, annotans quosdam ambulare inordinate, nihil operantes, in eodem contextu orationis haec non dubitat eloqui : Si quis non vult operari, nec manducet. Alio autem loco potius admonet: Quodcumque facitis, ex animo operamini sicut Domino et non hominibus, scientes quod a Domino accipietis retributionem hereditatis . Apostoli Gentium instituta ut patet prae se summum ferunt pondus ac veluti vim cardinis habent pro morali doctrina ac spiritualitate laboris humani. Praestans enim sunt complementum illius magni tametsi simplicis modestique evangelii laboris , quod in vita offendimus parabolisque Christi, in iis scilicet, quae ipse fecit et docuit . Secundum haec lumina praeclara, ex ipso manantia Fonte, Ecclesia semper ea praedicavit, quorum declarationem hodiernam reperimus in Concilii Vaticani Secundi doctrinis : Humana vero navitas, sicut ex homine procedit, ita ad hominem ordinatur. Homo enim, cum operatur, non tantum res et societatem immutat, sed et seipsum perficit. Multa discit, facultates
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Cfr. Act. 18, 3. Cfr. Act. 20, 34 s. Thess. 3, 8. S. Paulus affirmat Evangelii praeconibus ius esse ea percipiendi, victum sunt necessaria: 1 Cor. 9, 6-14; Gal. 6, 6; 2 Thess. 3, 9; cfr. Lc. 10, 7. Thess. 3, 12. Thess. 3, 11. Thess. 3, 10.
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suas excolit, extra se et supra se procedit. Huiusmodi incrementum, si recte intelligatur, maioris pretii est quam externae quae colligi possunt divitiae ... Unde haec est humanae navitatis norma, quod iuxta consilium et voluntatem divinam cum genuino humani generis bono congruat, et homini individuo vel in societate posito integrae suae vocationis cultum et impletionem permittat. Talem ideo intra prospectum bonorum operis humani, id est talem intra spiritualitatem laboris, ea plane explicantur, quae eodem loco Constitutionis pastoralis Concilii scripta leguntur de argumento rectae significationis progressus: Magis valet homo propter id quod est quam propter id quod habet. Pariter, omnia quae homines, ad maiorem iustitiam, ampliorem fraternitatem, humanioremque ordinationem in socialibus necessitudinibus obtinendam agunt, plus quam progressus technici valent. Hi enim progressus quasi materiam humanae promotioni praebere possunt, illam autem per se solos ad actum nequaquam deducunt .
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Doctrina haec de progressionis incrementique quaestione quod quidem argumentum mentes hominum nostrae aetatis adeo occupat intellegi dumtaxat potest ut effectus spectatae spiritualitatis laboris humani atque solum ex tali spiritualitate potest impleri et ad effectum deduci. Haec insuper doctrina simulque institutio est, quae penitus radices agit in evangelio laboris . 27. Alia deinde operis humani facies est aliaque eius pernecessaria ratio, in quam alte pervadit spiritualitas evangelio innixa. Quivis labor cum manuum tum mentis necessario cum fatigatione cohaeret. Genesis liber id admodum acerbe declarat, dum pristinam benedictionem operis, iam inclusam
Conc. Oec. Vat. II, Const. past. Gaudium et Spes de Ecclesia in mundo huius temporis, 35: AAS 58 (1966), p. 1053. Ibid.
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ipsum in creationis mysterium atque cum provectione hominis coniunctam uti imaginis Dei, opponit maledictioni, quam secum intulit peccatum: maledicta humus propter te ! In laboribus comedes ex ea cunctis diebus vitae tuae. Hic labor dolorque viam designat humanae vitae in terris et continet mortis nuntiationem: in sudor e vultus tui vesceris pane, donec revertaris ad humum, de qua sumptus es... . Quam vocem quasi recinens iterat auctor unius librorum sapientialium Cumque me convertissem ad universa opera, quae fecerant manus meae, et ad labores, in quibus sudaveram et ecce in omnibus vanitas . Nullus profecto in terris est homo quin voces eas ad se ipsum possit referre. Aliquo modo Evangelium hac etiam in re pronuntiat veluti ultimum suum verbum in paschali Iesu Christi mysterio. Ibi similiter responsionem conquiri oportet his tam gravibus quaestionibus de spiritualitate operis humani. Etenim in mysterio paschali invenitur crux Christi, oboedientia eius usque ad mortem, quam Apostolus obicit illi inoboedientiae, quae a principio historiam gravavit hominis in terra. In eo praeterea continetur Christi provectio, qui per mortem in cruce ad discipulos suos redit cum Spiritus Sancti potestate in resurrectione. Sudor ac fatigatio, quae labor in praesentem hominum condicionem necessario importat, christiano immo et omni homini ad Christum sequendum vocato facultatem praebet communicandi, per amorem, operis illius, quod Christus venit ut efficeret. Hoc salutis opus evenit per dolorem mortemque in cruce. Homo igitur, laboris fatigationem una cum Christo pro nobis cruci affixo perferens, operatur quodam modo simul cum Dei Filio ad generis humani redemptionem. Se insuper verum prae81 8 2 8 3 84 85
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bet Iesu discipulum gestanda cotidie propria cruce in negotiis, ad quae destinatur perficienda. Christus pro nobis omnibus peccatoribus mortem sustinens, suo exemplo nos docet crucem etiam baiulandam esse, quam caro et mundus pacem et iustitiam sectantium humeris imponunt ; atqui eodem tempore sua resurrectione Dominus constitutus, Christus, cui omnis potestas in caelo et in terra data est, per virtutem Spiritus Sui in cordibus hominum iam operatur... illa etiam generosa vota animans, purificans et roborans, quibus familia humana suam ipsius vitam humaniorem reddere et totam terram huic fini subiicere satagit . Opere in humano reperit christianus particulam crucis Christi eamque accipit eodem redemptionis animo, quo Christus pro nobis suam acceperat crucem. Propter lumen ipsum, quod ex Christi resurrectione ad nos permanat, semper conspicamur lumen aliquod vitae novae, bonorum novorum, veluti nuntians novos ... caelos et terram novam , quae per operis defatigationem homo mundusque participant : per fatigationem scilicet nec sine ea umquam. Hoc ex altera parte confirmat crucis necessitatem in laboris humani spiritualitate, ex altera vero parte fit in hac cruce et fatigatione bonum novum, quod ex ipso labore sumit originem: ex labore penitus perspecto omnibusque sub rationibus, at sine eo numquam.
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mundum lucretur, seipsum autem per dat (cfr. Lc. 9, 25). Exspectatio tamen novae terrae extenuare non debet, sed potius excitare, sollicitudinem hanc terram excolendi, ubi Corpus illud novae familiae humanae crescit quod aliqualem novi saeculi adumbrationem iam praebere valet. Ideo, licet progressus terrenus a Regni Christi augmento sedulo distinguendus sit, in quantum tamen ad societatem humanam melius ordinandam conferre potest, Regni Dei magnopere interest . Hisce in meditationibus humani laboris studuimus nos ea omnia extollere, quae sunt necessaria visa, cum per laborem debeant in terris duplicari non tantum industriae nostrae fructus , verum etiam humana dignitas, communio fraterna et libertas. Quicumque verbum Dei viventis audit christianus sociatque cum precibus opus, necesse est ipse sciat quem denique obtineat locum opus suum non in sola progressione terrestri rerum sed etiam in Regni Dei incremento, ad quod universi nos Spiritus Sancti virtute verbisque Evangelii vocamur. Huic denique considerationi finem imponentibus gratum est nobis Benedictionem Apostolicam, caelestium donorum auxiliorumque auspicem, Vobis, Venerabiles Fratres, ac dilecti filii et filiae, amantissime in Domino impertire. Hae Litterae, quas apparaveramus ut praeteritis Idibus Maiis foras darentur, nonagsimo anno expleto ab editis Encyclicis Litteris Rerum Novarum, potuerunt a nobis tunc solummodo terminali ratione recognosci, postquam valetudinarium reliquimus.
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Conc. Oec. Vat. II, Const. past. Gaudium et Spes de Ecclesia in mundo huius temporis, 39: AAS 58 (1966), p. 1057. Ibid.
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MONOECENSIS
Monoecensis dioecesis ad gradum archidioecesis evehitur adhuc Romanae Sedi immediate subiecta.
IOANNES
PAULUS
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Apostolica haec atque Romana Sedes, cui divino consilio id datum est, ut universae Ecclesiae pro locis, temporibus, condicionibus mater moderaretur, non sane abnuit vestigia maiorum suorum Pontificum persequens, quin honores concedat, cum ei aut fidem religionemque fidelium remunerari placeat, aut stimulos addere ad nova coepta in Dei altissimi gloriam animorumque salutem. Quod utrumque in causa Ecclesiae Monoecensis inesse putantes, volentesque articulum I sollemnis Conventionis inter Sanctam Sedem et Principatum Monoecensem initae die XXV mensis Iulii, hoc anno, atque hoc ipso die ratae habitae, ad exitum adducere, bene fieri censuimus, si eandem Sedem ad dignitatem archiepiscopalem eveheremus. Qua re, iis auditis quos oporteret, reque magna consideratione reputata, eorum consensum supplentes qui in hoc negotio aliquid iuris habeant, Apostolica Nostra potestate cathedralem Ecclesiam Monoecensem ad gradum et dignitatem archidioecesis tollimus cum iuribus talium aedium sacrarum propriis; quae tamen et Sanctae Sedi perget esse subiecta, nec sedibus suffraganeis praeerit ullis. Item sacrum Monoecensem Antistitem Archiepiscopi titulo decoramus cum iuribus atque oneribus propriis ac privilegiis, atque Canonicorum Collegium ad dignitatem archiepiscopalem evehimus cum omnibus simul iuribus atque privilegiis, quae collegia talis ordinis spectant. Has vero Litteras Venerabilis Frater Edmundus Abele ad exitum deducet, Administrator Apostolicus eiusdem Ecclesiae Monoecensis, qui poterit etiam alium legare, modo virum in ecclesiastica dignitate constitutum, onere nempe imposito documenta exarandi peractae rei atque ad S. Congregationem pro Episcopis sincera exempla mittendi. Contrariis nihil obstantibus.
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Datum Romae, apud S. Petrum, die tricesimo mensis Iulii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.

Marcellus Rossetti, Proton. Apost. Renatus Ausiello Lanteri, Proton. Apost. s.n.
LITTERAE APOSTOLICAE I
In Re publica Singaporensi Nuntiatura Apostolica instituitur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Maximum conferentes studium ad commune religionis civilisque societatis bonum ubique terrarum pro viribus comparandum tuendumque, nihil optabilius aestimamus, quam ut et pristinum Apostolicae Sedis sequamur morem, secundum quem ipsa, id quaerens quod omnibus utile esset, in variis Nationibus Nuntiaturas curavit rite condendas, ex quibus publicae necessitudinis rationes inter Civitatem et Apostolicam Sedem initae facilius firmarentur augerentur prosperarentur magna cum utriusque partis utilitate. Nos itaque, huius ipsius rei causa, consulta Sacra Congregatione pro Gentium Evangelizatione seu de Propaganda Fide, de pleniutdine Apostolicae potestatis Nostrae, hisce ipsis Litteris usitato more confectis Nuntiaturam Apostolicam in Republica Singaporensi hodie instituimus, cuius sedes in urbe Singapur a recte collocabitur. Ad novam porro Nuntiaturam, ut par est, ea deferimus officia iura privilegia indulta, quae talium Apostolicae Sedis Legationum sunt propria. Quae singula edicimus, statuimus, decernentes ut vim suam Apostolicae hae Litterae in
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modum Brevis maioris expeditae et nunc et in posterum habeant. Contrariis rebus nihil obstantibus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die xxiv mensis Iunii, anno MCMLXXXI, Pontificatus Nostri tertio.
AUGUSTINUS
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CASAROLI,
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Beata Maria Virgo, quam populus vulgari sermone honort per titulum Nuestra Seora de la Presentacin , confirmatur Patrona dioecesis S. Philippi in Venetiola.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Tanta est beatae Mariae Virginis amplitudo et gloria, ut quaevis aut religio, aut cultus, aut honor, si cum illius dignitate componatur impar cedat oportet. Est enim illa Christi, Filii Dei, castissima parens, et caelorum Regina, et fidissima christianorum tutela, quae filiorum necessitatibus materna cura medetur. Haec sane causa est, cur Nos, ceu alteram Matrem aestimantes, et honoremus ipsi quam maxime potest, et coli eam a Christifidelibus gaudeamus. Qua re, cum Venerabilis Frater Thomas E. Mrquez Gmez, Episcopus S. Philippi in Venetiola, pietate motus qua clerus populusque suus in beatissimam Virginem Mariam fertur sub titulo vulgo (( Nuestra Seora de la Presentacin , et probaverit electionem eius in Patronam dioecesis, et poposcerit a Nobis ut electionem atque probationem a se factam confirmaremus ad normam Instructionis de Calendariis particularibus atque Officiorum et Missarum Propriis recognoscendis, n. 30, Nos, ea rata habentes, quae Sacra Congregatio pro Sacramentis et Cultu Divino hac de re statuerit factis a Nobis olim potestatibus, libenti animo postulatis concedimus, nempe ea spe fore ut per oblatam occasionem et tantae Matris affectus crescat in animis, et per illam Dei gloria magnopere gliscat. Placet ergo beatam Virginem Mariam quam populus Nuestra Seora de la Presentacin appellare consuevit, Patronam dioecesis S. Philippi aeque esse et haberi, cum iuribus et privilegiis quae titulus ille comportt. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die xvin mensis Augusti, anno MDCCCCLXXXI, Pontificatus Nostri tertio.
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CONVENTIO
INTER APOSTOLICAM SEDEM ET PRINCIPATUM MONOECUM
Convention entre le Saint-Sige et la Principaut de Monaco
LE SAINT-SIEGE
REPRSENT PAR SON PLNIPOTENTIAIRE SON EXCELLENCE RVRENDISSIME MONSEIGNEUR
ACHILLE SILVESTRINI
ARCHEVQUE TITULAIRE DE NOVALICIANA SECRTAIRE DU CONSEIL POUR LES AFFAIRES PUBLIQUES DE L'EGLISE ET
LA PRINCIPAUTE DE MONACO
REPRSENTE PAR SON PLNIPOTENTIAIRE SON EXCELLENCE MONSIEUR
CSAR CHARLES SOLAMITO

AMBASSADEUR EXTRAORDINAIRE DE S. A. S. LE PRINCE DE MONACO
Considrant les excellents rapports qui existent entre l'Eglise et le Gouvernement de la Principaut de Monaco, rapports jusqu' ce jour rgis sur la base de la Bulle Quemadmodum sollicitus du 15 Mars 1886 ; considrant les changements intervenus depuis cette poque dans la vie religieuse, civile et culturelle ; convaincus de l'opportunit d'apporter des modifications aux normes tablies par ladite Bulle pour les conformer aux orientations donnes par le Concile cumnique Vatican II ; tenant dment compte de la situation particulire de l'Eglise Monaco ; sont convenus de ce qui suit :
ARTICLE I
Le Sige episcopal de Monaco est lev la dignit de Sige archipiscopal.
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ARTICLE
II
Le droit de nommer l'Archevque est de la comptence exclusive du Sige Apostolique. Avant de nommer l'Archevque ou un Coadjuteur avec droit de succession, le Saint-Sige communiquera confidentiellement le nom de la personne choisie S. A. S. le Prince de Monaco pour connatre les ventuelles objections de caractre civil ou politique relatives ladite personne. Les Parties contractantes appliqueront cette procdure avec la sollicitude qui est due et la plus grande rserve. L'annonce de la nomination sera faite simultanment Rome et Monaco.
ARTICLE
III
Les charges ecclsiastiques dans l'archidiocse de Monaco sont confres par l'Archevque qui, avant de procder la premire nomination d'un ecclsiastique, communiquera au Gouvernement Princier son nom pour connatre s'il existe d'ventuelles objections d'ordre civil ou politique cette dsignation. Les nominations des ecclsiastiques postrieures la premire nomination seront communiques par la Curie archipiscopale au Gouvernement Princier afin qu'elles puissent recevoir tous leurs effets civils. Pour obtenir l'incardination dans l'archidiocse de Monaco, les ecclsiastiques non originaires de celui-ci devront avoir exerc leur ministre Monaco pendant au moins 3 ans et obtenu l'agrment dfinitif du Gouvernement Princier. S'il y avait des objections d'ordre civil ou politique l'agrment dfinitif, celles-ci seront communiques confidentiellement l'Archevque.
ARTICLE
IV
Etant donn les services particuliers attachs l'exercice de leurs charges, l'Archidiacre du Chapitre de la Cathdrale et le cur de celle-ci seront nomms par l'Archevque en accord avec S. A. S. le Prince de Monaco. Le Chapelain de la Maison Souveraine est prsent par S. A. S. le Prince de Monaco l'Archevque pour obtenir l'institution canonique.
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ARTICLE V
La paroisse Saint-Charles reste confie, titre permanent, la Congrgation des Oblats de Saint-Franois de Sales.
ARTICLE VI
Le Gouvernement Princier continuera d'aider la cration, l'entretien et la gestion des uvres paroissiales et religieuses ncessaires un heureux dveloppement de l'activit propre de l'Eglise et de contribuer leur ralisation.
ARTICLE V I I
Les dispositions de la Constitution Apostolique Quemadmodum sollicitus du 15 Mars 1886 contraires celles qui sont tablies par la prsente Convention sont abroges.
ARTICLE V I I I
Si des difficults devaient survenir au sujet de l'interprtation ou de l'application d'une des dispositions de la prsente Convention, les Parties contractantes trouveront ensemble une solution amicale.
ARTICLE IX
La prsente Convention sera ratifie et entrera en vigueur le jour de l'change des instruments de ratification. En foi de quoi la prsente Convention a t signe. Fait en double exemplaire. Cit du Vatican, le 25 Juillet 1981.
ACHILLE SILVESTRINI CSAR CHARLES SOLAMITO
Sollemni Conventione inter Apostolicam Sedem et Principatum Monoecum rata habita, die XXX mensis Iulii a. MCMLXXXI, in Aedibus Vaticanis instrumenta Ratihabitionis accepta et reddita mutuo fuerunt; a quo die Conventio vigere coepit.
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EPISTULAE
I
R. D. Praeposito Generali Congregationis Missionis IV expleto saeculo ab ortu S. Vincentii de Paul, presbyteri.
AU RVREND PRE RICHARD McCULLEN, SUPRIEUR GNRAL DE LA CONGRGATION DE LA MISSION.
Voici quatre cents ans c'tait le 24 avril 1581 au village de Pouy dans les Landes que naissait saint Vincent de Paul. L'Eglise est si redevable au troisime enfant de Jean Depaul et de Bertrande Demoras qu'elle se doit de marquer cet anniversaire. Au long des sicles, en effet, dj de leur vivant et plus encore aprs leur mort, les saints tmoignent de la prsence aimante et de l'action salvatrice de Dieu dans le monde. Le quatrime centenaire de la naissance de Vincent de Paul est vraiment une occasion pour les familles religieuses issues de son charisme comme pour le peuple chrtien de mditer sur les merveilles ralises par le Dieu de tendresse et de piti travers un homme qui s'est livr lui sans rserve dans les liens irrvocables du sacerdoce. Dsirant vivement manifester la Congrgation de la Mission, la Compagnie des Filles de la Charit, aux Confrences de Saint-Vincent de Paul et toutes les uvres d'inspiration vincentienne, combien l'Eglise apprcie le travail apostolique qu'elles accomplissent la suite de leur Fondateur, je tiens leur exprimer, par votre entremise, les penses que cet vnement me suggre et mes encouragements les plus fervents allumer toujours et partout le feu de la charit vanglique (cf. Le 12, 49) qui brlait dans le cur de Monsieur Vincent. Et tout d'abord, la vocation de cet initiateur gnial de l'action caritative et sociale claire aujourd'hui encore la route de ses fils et de ses filles, des lacs qui vivent de son esprit, des jeunes qui cherchent la cl d'une existence utilement et radicalement consume dans le don de soi. L'itinraire spirituel de Vincent Depaul est fascinant. Aprs son ordination sacerdotale et une trange aventure d'esclavage Tunis, il semble tourner le dos au monde des pauvres en montant Paris dans l'espoir d'acqurir un bnfice ecclsiastique. Il russit obtenir une place de rpartiteur des aumnes de la reine Marguerite. Cette charge lui fait ctoyer la misre humaine, spcialement dans le nouvel
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Hpital de la Charit. C'est alors que le Pre de Brulle, fondateur de l'Oratoire en France et choisi comme guide spirituel par le jeune prtre landais, va lui donner par une srie d'initiatives apparemment peu cohrentes l'occasion des dcouvertes qui seront l'origine des grandes ralisations de sa vie. Brulle envoie d'abord Vincent exercer les fonctions de cur dans la banlieue parisienne, Clichy-la-Garenne. Quatre mois plus tard, il le fait venir dans la famille de Gondi comme prcepteur des enfants du Gnral des galres. La Providence avait ses desseins. Accompagnant toujours les Gondi dans leurs chteaux et domaines de province, Vincent de Paul y fait la dcouverte bouleversante de la misre matrielle et spirituelle du pauvre peuple des champs . Ds lors, il se demande s'il a encore le droit de rserver son ministre sacerdotal l'ducation d'enfants de bonne famille tandis que les paysans vivent et meurent dans un tel abandon religieux. Confident des inquitudes de Vincent, Brulle le dirige vers la cure de Chtillon-des-Dombes. Dans cette paroisse fort nglige, le nouveau pasteur fait une exprience dterminante. Appel un dimanche d'aot 1617 auprs d'une famille dont tous les membres sont malades, il entreprend d'organiser le dvouement des voisins et des gens de bonne volont : la premire Charit , qui servira de modle tant d'autres, tait ne. Et la conviction que le service des pauvres devait tre sa vie l'habitera dsormais jusqu' son dernier souffle. Ce bref rappel du cheminement intrieur de Vincent de Paul durant les vingt premires annes de son sacerdoce nous montre un prtre extrmement attentif la vie de son temps, un prtre qui se laisse conduire par les vnements ou plutt par la Providence divine, sans enjamber sur elle, comme il aime le dire. Une telle disponibilit n'est-elle pas, aujourd'hui comme hier, le secret de la paix et de la joie vangliques, la voie privilgie de la saintet? Afin de mieux servir les pauvres, Vincent voulut s'adjoindre des ecclsiastiques libres de tous bnfices pour pouvoir s'appliquer entirement, sous le bon plaisir des Evques, au salut du pauvre peuple des champs, par la prdication, les catchismes et les confessions gnrales, sans en prendre aucune rtribution en quelque sorte ou manire que ce soit. Ce groupe de prtres, rapidement appels lazaristes du nom du clbre Prieur Saint-Lazare acquis vers 1632, se dveloppa rapidement et s'implanta dans une quinzaine de diocses pour donner des missions paroissiales et y fonder des Charits . La Congrgation de la Mission s'tendit mme l'Italie, l'Irlande, la
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Pologne, l'Algrie, Madagascar. Vincent ne cesse d'inculquer ses compagnons l'esprit de Notre Seigneur , qu'il condense en cinq vertus fondamentales, la simplicit, la douceur l'gard du prochain, l'humilit l'gard de soi, et puis, comme conditionnement de ces trois vertus, la mortification et le zle qui en sont en quelque sorte les aspects dynamiques. Ses exhortations ceux qu'il envoie prcher l'Evangile sont pleines de sagesse spirituelle et de ralisme pastoral : il ne s'agit pas d'tre aim pour soi-mme, mais de faire aimer Jsus-Christ. Et en un temps o trop de prtres mlaient grec et latin des sermons compliqus, il exige la simplicit, le langage imag et convaincant, au nom de l'Evangile. Puissent les lazaristes d'aujourd'hui toujours fidles leur Pre saint Vincent semer abondamment la Parole de Dieu par leurs prdications et contribuer sans cesse fortifier l'identit sacerdotale et son authentique dynamisme vanglique dans le peuple de Dieu, comme je le souhaitais moi-mme, le jeudi saint 1979, dans ma lettre tous les prtres de l'Eglise ! Puisse l'exemple de Monsieur Vincent stimuler encore tous ceux qui ont la trs grave responsabilit de prparer pour les communauts chrtiennes urbaines et rurales les ministres ordonns dont elles ont absolument besoin ! Au cours des missions, Vincent de Paul acquit galement l'vidence que cette mthode d'vanglisation ne porterait ses fruits que s'il y avait sur place un clerg instruit et zl. C'est ainsi que les lazaristes se consacrrent trs tt la formation des prtres comme aux missions populaires et fondrent des sminaires conformment aux appels pressants du Concile de Trente. La premire retraite d'ordinands, donne par saint Vincent lui-mme en 1628 la demande de l'Evque de Beauvais, fut le point de dpart d'exercices prparatoires aux ordinations et aussi d'une certaine formation permanente du clerg grce aux confrences ecclsiastiques du mardi Saint-Lazare. Ces initiatives, qui enthousiasmaient Monsieur Olier, donnrent PEglise des prtres exemplaires, parmi lesquels plusieurs, dont le clbre Bossuet, furent appels l'piscopat. A ce clerg de Paris et de la province, Vincent de Paul communiqua son esprit vanglique et son souffle missionnaire, et il l'orienta vers la hantise de la fraternit sacerdotale et de l'entraide au service des plus pauvres, dans la dpendance filiale des Evques. Comment rvler l'amour de Dieu au monde aimait-il rpter si les messagers de cet amour ne sont pas trs unis entre eux? Saint Vincent n'appelle-t-il pas tous les prtres d'aujourd'hui vivre leur sacerdoce en quipes fraternelles indissolublement priantes
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et apostoliques, la fois trs ouvertes la collaboration avec les lacs et pntres du sens de leur sacerdoce ministriel, qui vient du Christ pour le service des communauts chrtiennes? Enfin, un autre aspect du dynamisme et du ralisme de Vincent de Paul fut de donner aux Charits , qui s'taient multiplies, une structure d'unit et d'efficacit. Louise de Marillac, veuve d'Antoine Le Gras, d'abord initie la vie spirituelle par Monsieur de Sales, guide ensuite par Monsieur Vincent lui-mme, fut engage par celui-ci dans l'inspection et le soutien des ((Charits. Elle y fit merveille et son rayonnement contribua beaucoup dcider plusieurs (( braves filles de la campagne qui aidaient aux (( Charits suivre son exemple d'oblation totale Dieu et aux pauvres. Le 29 novembre 1633, la Compagnie des Filles de la Charit voyait le jour. Et Vincent de Paul lui donnait un rglement original et fort exigeant: Vous aurez pour monastre, la chambre des malades ; pour cellule, une chambre de louage ; pour chapelle, l'glise paroissiale; pour clotre, les rues de la ville; pour clture, l'obissance; pour grille, la crainte de Dieu; pour voile, la sainte modestie . L'esprit de la Compagnie est ainsi rsum : Vous devez faire ce que le Fils de Dieu a fait sur la terre. Vous devez donner la vie ces pauvres malades, la vie du corps et la vie de l'me. A la suite de Louise de Marillac, des milliers et des milliers de femmes ont consum leur vie entire dans le service trs humble des souffrants, des mendiants, des prisonniers, des marginaux, des handicaps, des analphabtes, des enfants abandonns. Filles de Monsieur Vincent, elles sont, aprs lui et comme lui, le cur du Christ dans le monde des pauvres et aussi des riches qu'elles essayent de rendre bons pour les pauvres. Sans avoir connu les mouvements fministes de notre temps, Monsieur Vincent a su trouver chez les femmes de son poque des auxiliaires intelligentes et gnreuses, fidles et constantes. L'histoire de la Compagnie claire singulirement l'aspect sans doute le plus profond de la fminit : celui de sa vocation la tendresse et la piti, dont l'humanit aura toujours besoin. Car il y a toujours des pauvres en son sein. Et les socits modernes font mme surgir de nouvelles formes de pauvret. Ce regard de contemplation sur l'pope vincentienne nous ferait aisment dire que saint Vincent est un saint moderne. Certes, s'il revenait aujourd'hui, son champ d'activit ne serait pas le mme. On a russi gurir bien des maladies qu'il avait appris soigner. Mais il trouverait coup sr le chemin des pauvres, des nouveaux pau44 - A. A. S.
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vres, travers les concentrations urbaines de notre temps, comme autrefois travers les campagnes. Peut-on mme imaginer ce que ce hraut de la misricorde et de la tendresse de Dieu serait capable d'entreprendre en utilisant avec sagesse tous les moyens modernes qui sont notre disposition? En un mot, sa vie ressemblerait ce qu'elle fut toujours: un vangile largement ouvert, avec le mme cortge de pauvres, de malades, de pcheurs, d'enfants malheureux, d'hommes et de femmes se mettant eux aussi aimer et servir les pauvres. Tous affams de vrit et d'amour, autant que de nourritures terrestres et de soins corporels ! Tous coutant le Christ leur dire encore : Apprenez de moi que je suis doux et humble de cur! (Mt 11, 29). Puisse le quatrime centenaire de la naissance de Vincent de Paul clairer abondamment le peuple de Dieu, ranimer l'ardeur de tous ses disciples et faire rsonner dans le cur de nombreux jeunes l'appel au service exclusif de la charit vanglique! Tels sont les sentiments et les souhaits que je voulais exprimer la grande et chre famille des Lazaristes et des Filles de la Charit et tous les mouvements vincentiens, en y joignant mon affectueuse Bndiction Apostolique. Du Vatican, le 12 mai 1981. IOANNES PAULUS P P . II
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Reverendissimo Episcopo Fuldensi volvente anno DCCL ab obitu S. Elisabeth Hungariae.
VENERABILI FRATRI EDUARDO SCHICK EPISCOPO FULDENSI
Margarita pretiosa, caritas... quam si solam habeas, sufficit tibi (S. Aug., In Ep. Io. ad Parth, 5, 3, 7; PL 35, 2016) : ad haec verba S. Augustini, quae doctrinam Evangelii aperte declarant, sancta Elisabeth vitam suam videtur conformasse, quippe cuius singulare ornamentum haec fuerit egregia virtus ; ob quam perenne ei praeconium in Ecclesia tribuitur. Haec rari exempli mulier nunc luce clariore mentibus obvervatur, quod septingentesimus quinquagesimus abiturus est annus ex quo illa, breve vitae curriculum conficiens, Deo digna ad caelestia evolavit. Cuius rei causa in dioecesi Fuldensi, quae cum eius terrestri incolatu fuit coniunctissima eiusque recordationem quam fidelissime servat, sollemnia agentur. Eo animus Noster hac oblata occasione redit
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libenter, siquidem pro supremo ministerio apostolico ibi sumus anno praeterito commorati. Profecto sanctae Elisabeth id fuit proprium et peculiare, ut frigescente mundo Evangelium Christi, igne quodam mystico fervens, penitus haberet comprehensum et ad vitae cotidianae usum, nequaquam stans mediis consiliis, fortiter, sedulo transferret. Caritatem ergo, quae est summa legis christianae, et ab humana benevolentia et liberalitate, quatenus e solis facultatibus naturae emanant, differt omnino secuta, Elisabeth fuit <( pauperum consolatrix (cfr. ep. Conradi de Marburg ad Gregorium Pp. IX), quos rerum suarum prodiga adiuvabat, aegrotorum ministra, quibus manibus suis famulabatur et pro quibus valetudinaria condidit, famelicorum reparatrix (cfr. ibid.), praesertim cum incolae premerentur inopia, ut paucis dicamus, quotquot aerumnis vexabantur, eos relevabat, sui ipsius immemor, nulli parcens labori, omnium mater effecta. Sed pretiosae margaritae caritatis alias etiam gemmas virtutum adiunxit Elisabeth : aequalis sancti Francisci Assisiensis atque paupertatis studio, quo is ardebat, aemula, propriae voluntati et omnibus pompis mundi, et iis quae Salvator in Evangelio consuluit relinquenda, renuntiavit (Conradus de Marburg, loc. mem.). Videres ergo nobilissimam mulierem abiecta indui veste, humillima officia implere, quin etiam ostiatim mendicare. Neque est quin eius fortitudinem animi extollat, quippe quae, Christo prorsus adhaerens, a sancto proposito suo nullis impugnationibus mota deflexerit atque gravissimas acerbitates constantissime tolerarit, hominibus, qui tum aevum agitabant, exemplo ad veram virtutem praelucens. Sed etiam eos qui nunc sunt, Elisabeth alioqui videtur : in velocissimo rerum cursu, tot inter strepitus et inanitates, illa monet de iis quae sunt primaria et aeterna. Cum etiam hac aetate homines tot rebus adversis, ac turbidis crucientur, cum quibusdam in regionibus, ad progressionem adhuc nitentibus, multitudines fame conflictentur, cum patria extorres in gravi discrimine versentur ut alias miserias omittamus christianae caritatis officia non satis commendantur. Hortatur etiam eos, qui christiano nomine censentur, ne transituris nimis inhaereant et ut inter terrestres navitates rectum ordinem servent, in fidelitate erga Christum Eiusque Evangelium, ita ut integra eorum vita... spiritu Beatitudinum, notabiliter paupertatis, imbuatur (Gaudium et Spes, 72).
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Excitari ii quoque se sentiant ad christianam fortitudinem in fide profitenda, in reddendo testimonio vitae, quae secundum divina praecepta agatur, et ad vires suas conferendas in Ecclesiae incrementum. Optantes igitur ut statuta sollemnia uberes fructus spirituales edant, id est vim habeant ad conversationem singulorum atque socialem, tibi, Venerabilis Frater, Episcopo Auxiliari tuo, sacerdotibus, religiosis sodalibus et fidelibus universis, pastorali curae tuae commissis, Benedictionem Apostolicam, caelestium munerum auspicem et propensi animi Nostri testem, libentissime in Domino impertimus. Ex Aedibus Vaticanis, die x x mensis Augusti, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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Em.mus P. D. Augustinus S. R. E. Card. Casaroli, VIII expleto saeculo ab ortu S. Francisci, Summi Pontificis ad Franciscalem annum Assisii aperiendum Legatus renuntiatur.
VENERABILI FRATRI NOSTRO AUGUSTINO S. R. E. PRESBYTERO CARDINALI CASAROLI.
Venerabilis Frater Noster, salutem et Apostolicam Benedictionem Instans iam annus salutis reparatae millesimus nongentesimus octogesimus secundus, cum Sanctorum plures Sanctarumque contineat anniversarias diversi generis memorias, plures idcirco universae adlaturus Ecclesiae est ac singulis quibusdam in ea communitatibus rationes tum laetationis religiosae et gratulationis mentium tum seriae cogitationis et renovationis animorum. Quarum quidem recordationum duae Nobis in praesentia ante oculos sane excellentiores obversantur : octingentesimus videlicet annus ab ortu in terris Sancti Francisci Assisiensis, quadringentesimus annus a transitu in caelos Sanctae Teresiae Abulensis. Uterque memorabilis profecto annus praeclaris, ut aequum est, sollemnibus aperietur proximo mense Octobri in Italia alter et alter in Hispania; utrique igitur ritui sacro ob momentum eius omnino ecclesiale et exterius decus, ob splendorem liturgicum et singularem rei opportunitatem Ipsi Nos, si liceret, adstantes libenter praesideremus, cum Fratrum in Episcopatu ac sacerdotum, religiosorum ac religiosarum, fide-
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lium demum frequentium agmina adfantes praecederemus pulcherrima ad illa initia annuarum celebrationum. Assisii autem in Umbria comperimus diu iam cuncta disposite sciteque adparari potissimum a religiosis ipsis Familiis Franciscalibus quae Pauperem illum Assisiensem patrem conditorem merito sibi esse gloriantur et exemplum prorsus imitandum quaeque his ex celebritatibus sequentibusque maxime per annum instructionibus ac precationibus augmentum se confidunt capturas sodalium et incitamentum totius in Ecclesia Dei Franciscanae vitae. Illuc ergo sensus Nostri nunc ipsum convertuntur ac spes fore optati ut inde fructus commemorationum Sancti Francisci quam copiosissime omnem in credentium communitatem dimanent. Illuc propterea vel lectissimum aliquem Nobisque omnium iunctissimum mittere cupimus virum, temet ipsum Venerabilis Frater Noster velut peculiarem Legatum Nostrum qui die tertio et quarto mensis Octobris inter auguralia sacra anni huius Franciscalis pleno iure Nostram sustineas personam, pro Nobis id est absentibus adsistas et adloquaris participes secundum Nostrae mentis intellectum caritatisque fraternae adiectum. Spectantes certo Nos quasi ex longinquo singulos illic sectabimur animo eventus dum precabimur Deum vehementer ut laudationes quaelibet ac praedicationes Sancti Francisci Assisiensis, cui Is tribuerat paupertate et humilitate Christo configurari, plurimum per menses venturos adiuvent universos Ecclesiae Matris filios Aliasque ut per illius semitas gradientes Filium Eius sequi et Ei coniungi laeta valeant caritate (cfr. Oratio in Festo Die S. Francisci Assisiensis). Cuius etiam optabilis usquequaque effectus causa Apostolicam Benedictionem, amoris Nostri testem auspicemque simul divini favoris, amantissime dilargimur tibi Patribus Cardinalibus Archiepiscopis Episcopis necnon sacerdotibus religiosis fidelibus sollemnium Octobrium Assisii consortibus. Datum ex Arce Gandulfi die xiv mensis Septembris, in Festo Exaltationis Sanctae Crucis, anno Domini MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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HOMILIA
In foro Sancti Petri habita, occasione oblata Beatificationis Servorum Dei Alani de Solminihac, Aloisii Scrosoppi, Richardi Pampuri, Claudinae Thvenet, Mariae Repetto.*
Fratelli e Sorelle carissimi! 1. Oggi un giorno di sincera esultanza e di frvida letizia per il Poplo di Dio ! La Chiesa tutta si inginocchia per venerare tre suoi Figli e due sue Figlie, che nella loro esistenza terrena in maniera eroica hanno realizzato, giorno dopo giorno, le esigenze del messaggio del Vangelo. La Chiesa, santificata dal sangue dei suo Sposo, il Cristo, diventata madre di Santi e di San te ! E in questo giorno ha Pintima fierezza di presentare al mondo contemporneo cinque nuovi Beati, testimoni delia sua perenne, iiiesauribile, giovanile vitalit, e portatori di quel messaggio di gioia, che tpico delPannuncio del Vangelo. E nel segno di questa gioia cristiana noi ascolteremo il messaggio, che i nuovi cinque Beati oggi ei consegnano, perch lo sappiamo fare nostro, realizzandolo nella nostra vita, e lo trasmettiamo, cosi, nella sua genuinit alla odierna societ, che in continua ricerca delP Assoluto. 2. Alain de Solminihac, issu d'une vieille famille du Prigord, dont la devise tait Foi et Vaillance , avait d'abord song aux Chevaliers de Malte. Mais en 1613, l'ge de vingt ans, il dcide d'entrer l'Abbaye de Chancelade, proche de Prigueux et tenue par les Chanoines rguliers de Saint-Augustin. Aprs son ordination, il poursuit des tudes de thologie et de spiritualit Paris. A l'Epiphanie de 1623, il reoit la Bndiction abbatiale et entreprend courageusement la restauration matrielle et spirituelle de son Abbaye. C'tait l'poque de la mise en application du Concile de Trente. Cet exemple eut un grand retentissement dans la rgion et bien au-del. Ici, je voudrais souligner qu'un tel entraneur la vie vanglique peut singulirement clairer les Instituts religieux de notre temps. Invitablement touchs par les mutations socio-culturelles actuelles, ils doivent relever le dfi de l'affadissement ou mme de la dilution par un renouveau de la fidlit la voie troite enseigne par Jsus
* Die 4 m. Octobris a. 1981.
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lui-mme et jamais caractrise par le choix conscient et permanent de la pauvret, de la chastet et de l'obissance consacres. L'exprience d'Alain de Solminihac rappelle opportunment tous les religieux la valeur et la fcondit de leur oblation radicale, soutenue par l'observance de la Rgle, la mortification, la vie en communaut. Je prie le nouveau Bienheureux de leur communiquer sa ferveur asctique. En 1636, la rputation de zle et de saintet de l'Abb de Chancelade le fit nommer l'vch de Cahors par le Pape Urbain V I I I . Fervent admirateur de la pastorale conciliaire du saint Archevque de Milan, Charles Borrome, Monseigneur de Solminihac prit lui aussi la dcision de donner son diocse le visage et la vitalit tant souhaits par le Concile de Trente. Ses vingt-deux ans d'piscopat dans le Quercy furent un dploiement incessant d'activits importantes et efficaces : convocation d'un synode diocsain, mise sur pied d'un conseil episcopal hebdomadaire, visite systmatique des huit cents paroisses du diocse, qu'il reverra neuf fois chacune, cration d'un sminaire confi aux Lazaristes, multiplication des missions paroissiales, dveloppement du culte eucharistique en un temps o le jansnisme commenait se rpandre, promotion ou fondation d'oeuvres caritatives pour les vieillards et les orphelins, pour les malades et les victimes de la peste. Tois ans avant sa mort, il prche lui-mme le Jubil de 1656, la fois pour convertir son peuple et pour le sensibiliser la mission particulire de l'Evque de Rome, gardien de la communion entre les Eglises. Bref, un mot tir du psaume 69 rsumerait parfaitement la vie pastorale de cet Evque du dix-septime sicle : Le zle de ta Maison me dvore. La remarquable figure d'Alain de Solminihac mritait bien d'tre mise en lumire par l'Eglise qu'il a si ardemment servie. Puissent les vques de France et de tous pays trouver dans la vie du Bienheureux Alain de Solminihac le courage d'vangliser sans peur le monde contemporain ! 3. Luigi Scrosoppi, di Udine, ordinate sacerdote nel 1827, si d ad un instancabile apostolato, animato e spinto dalla carita di Cristo. Istituisce la Casa delle Derelitte o Istituto delia Provvidenza, per la formazione umana e cristiana delle ragazze ; apre la Casa Provvedimento per le ex alunne rimaste senza lavoro ; d inizio ail'Opera per le Sordomute, e fonda le Suore delia Provvidenza sotto la protezione di San Gaetano. Padre Luigi entra nella Congregazione dell'Oratorio e ne fa un dinmico centro di irradiazione di vita spirituale.
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Nella sua vita, spesa totalmente per le anime, egli ha avuto tre grandi amori : Ges ; la Chiesa ed il Papa ; i piccoli . Fin da giovanissimo sceglie il Cristo come Maestro e lo ama, contemplndolo povero e umile a Betlemme ; lavoratore a Nazareth ; sofferente e vittima nel Getsemani e sui Golgotha ; presente nell'Eucarista. (( Voglio essergli fedele ha scritto attaccato perfettamente a lui nel cammino del cielo e riuscire una sua copia. Il suo amore alla Chiesa si manifesta nella fedelt completa alle leggi ecclesiastiche ; nel suo apostolato, che non conosce pause o esitazioni ; nella docile accettazione dei Magistero. Padre Scrosoppi ha speso letteralmente tutta la sua vita nelP esercizio delia carita verso il prossimo, specialmente verso i pi piccoli e i pi abbandonati. Per i poveri distribui i suoi notevoli beni patrimoniali. (( I poveri e gli infermi sono i nostri padroni e rappresentano la persona stessa di Ges Cristo : sono parole sue ; ma sono anche, e pi, la sua vita. A fondamento delia sua molteplice attivit pastorale e caritativa c' una profonda interiorit ; la sua giornata una continua preghiera : meditazione, visite al Santissimo Sacramento, recita del Breviario, ((Via Crucis giornaliera, Rosario e, infine, lunga orazione notturna; dando in tal modo ai fedeli, ai sacerdoti e ai religiosi un luminoso ed efficace esempio di equilibrata sintesi fra vita contemplativa e vita attiva. 4. Erminio Filippo Pampuri, decimo di undici figli, a 24 anni medico condotto e a 30 anni entra nell'Ordine Ospedaliero di San Giovanni di Dio (Fatebenefratelli). Solo tre anni dopo moriva. S una figura straordinaria, vicina a noi nel tempo, ma pi vicina ancora ai nostri problemi ed alla nostra sensibilit. Noi ammiriamo in Erminio Filippo, diventato nell'Ordine F r a Riccardo Pampuri, il giovane laico cristiano, impegnato a rendere testimonianza nell'ambiente studentesco, come membro attivo del Circolo Universitario Severino Boezio e socio delia Conferenza di San Vincenzo de' Paoli ; il dinmico medico, animato da una intensa e concreta carita verso i malati e i poveri, nei quali scorge il volto del Cristo sofferente. Egli ha realizzato letteralmente le parole, scritte alla sorella suora, quando era medico condotto : Prega aflinch la superbia, 1'egoismo e qualsiasi altra mala passione non abbiano ad impedirmi di vedere sempre Ges sofferente nei miei malati, Lui curare, Lui confortare. Con questo pensiero sempre vivo nella
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mente, quanto soave e quanto fecondo dovrebbe apparirmi Fesercizio delia mia professione ! . Lo ammiriamo anche come Religioso integerrimo di un benemrito Ordine, che, nello spirito dei suo Fondatore San Giovanni di Dio, ha fatto delia carita verso Dio e verso i fratelli infermi la propria missione specifica e il proprio carisma originario. ((Voglio servirti, o mio Dio, per Favvenire con perseveranza ed amore sommo : nei miei Superiori, nei confratelli, nei malati tuoi prediletti : dammi la grazia di servirli come servirei Te : cosi scrivera nei propositi in preparazione alia professione religiosa. La vita breve, ma intensa, di F r a Riccardo Pampuri uno sprone per tutto il Poplo di Dio, ma specialmente per i giovani, per i medici, per i religiosi. Ai giovani contemporanei egli rivolge V invito a vivere gioiosamente e coraggiosamente la fede cristiana; in continuo ascolto delia Parola di Dio, in generosa coerenza con le esigenze del messaggio di Cristo, nella donazione verso i fratelli. Ai medici, suoi colleghi, egli rivolge Fappello che svolgano con impegno la loro delicata arte, animndola con gli ideali cristiani, umani, professional!, perch sia una autentica missione di servizio sociale, di carita fraterna, di vera promozione umana. Ai religiosi ed alle religiose, specialmente a quelli e quelle che, nell'umilt e nel nascondimento, realizzano la loro consacrazione fra le corsie degli ospedali e nelle case di cura, Fra Riccardo raccomanda di vivere lo spirito originario del loro Istituto, nelPamore di Dio e dei fratelli bisognosi. 5. Claudine Thvenet a vcu toute sa vie Lyon. Son adolescence fut bouleverse par la rvolution franaise qui secoua si violemment sa ville natale. Un matin de janvier 1794, cette jeune fille de 19 ans reconnat ses deux frres, Louis et Franois, dans un cortge de condamns mort. Elle a le courage de les accompagner jusqu'au lieu de leur supplice et de recueillir leurs dernires paroles : Glady, pardonne, comme nous pardonnons ! . Cet vnement fut sans doute un lment dterminant de la vocation de Claudine dj si compatissante aux misres accumules par l'orage rvolutionnaire. Elle songe devenir une messagre de la misricorde et du pardon de Dieu dans une socit dchire, et donner sa vie l'ducation des jeunes, surtout des plus pauvres, dont l'tat d'abandon dpasse l'imagination. C'est pourquoi, avec
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le soutien clair du Pre Coindre, Claudine fonde en 1816 une Pieuse Union, qui deviendra deux ans plus tard la Congrgation de JsusMarie. Aujourd'hui, pour la plus grande joie de l'Eglise, les Filles de Mre Thvenet sont plus de deux milte, prsentes sur tous les continents et vivant vraiment de son esprit. Ecoles et collges, foyers pour jeunes filles et pour personnes ges, pastorale catchtique et familiale, dispensaires et maisons de prire n'ont qu'un b u t : faire connatre Jsus et Marie, tout en uvrant la promotion sociale des pauvres. A cent cinquante ans de distance, la vie de cette fondatrice interpelle toujours ses filles et interpelle aussi les chrtiens. Ne sommes-nous pas nous-mmes dans une socit trop souvent tente et dfigure par la violence? N'avons-nous pas nous laisser envahir par la misricorde infinie de Dieu, afin d'apporter notre courageuse contribution cette civilisation de l'amour dont parlait Paul VI, la seule qui soit digne de l'homme? Claudine Thvenet se prsente nous comme un modle d'amour et de pardon : Que la charit soit comme la prunelle de vos yeux , nous dit-elle encore maintenant comme elle aimait le rpter ses Surs. Soyez disposes tout souffrir des autres et ne rien faire souffrir personne. D'autre part, la nouvelle Bienheureuse ne demeure-t-elle pas un modle de vie vanglique et religieuse pour ceux et celles qui se consacrent l'ducation de la jeunesse, dans l'Eglise et selon ses directives? Les intuitions et les mthodes pdagogiques de Claudine Thvenet sont toujours d'actualit : savoir, une ducation pleine d'attentions maternelles, trs soucieuse de prparer les jeunes filles la vie par l'acquisition d'une comptence professionnelle et l'initiation progressive leurs futures responsabilits d'pouses et de mres, et par-dessus tout profondment chrtienne, car disait-elle il n'est pas de plus grand malheur que de vivre et de mourir sans connatre Dieu. Claudine, qui a fait de sa vie religieuse une hymne de gloire au Seigneur, l'imitation de la Vierge Marie qu'elle vnrait profondment, rappelle aux chrtiens qu'il vaut la peine de tout miser sur Dieu. A ceux et celles que le Seigneur invite se consacrer plus particulirement son service, elle confirme qu'il faut savoir perdre sa vie ' pour que d'autres puissent aimer et connatre Dieu ; elle confirme aussi par son exemple que la plus belle russite dans la vie, c'est la saintet.
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6. Maria Repetto, a 22 anni, entra a Genova nella Congregazione delle Suore di Nostra Signora dei Rifugio, in Monte Calvario. Nelle numerse e gravi pidmie di colera che si abbattono sulla citt, ella corre intrpida al capezzale dei malati. La fama delia (( monaca santa cresce ogni giorno e, quando assume l'ufiicio di portinaia, ella continua a donare i tesori delia sua alta spiritualit a quanti a lei accorrono per aiuto e consiglio. Maria Repetto fin dalla giovinezza ha appreso e vissuto una grande verit, che ha trasmesso anche a noi : Ges deve esser contemplato, amato e servito nei poveri, in tutti i momenti delia nostra vita. Essa d tutto ci che ha : i suoi risparmi, le sue cose, la sua parola, il suo tempo, il suo sorriso. Servir i poveri di Ges , era il programma del suo Istituto ; programma che essa realizz nei 50 anni di vita religiosa, servendo anzitutto Ges, crescendo nella perfezione dell'amore, ricordando a se stessa : prima di tutto essere religiosa ! , e servendo i poveri perch Cristo vive nei poveri. San Francesco da Camporosso, chiamato dai genovesi il padre santo , mandava a lei, la monaca santa , persone di ogni estrazione sociale, bisognose di aiuto e di consigli. L'umile f rate cercatore canonizzato nel 1962, e l'umile Suora portinaia, che oggi sale agli onori degli altari, furono nel seclo scorso, i due poli delia vita religiosa di Genova. Maria Repetto era sempre lieta e serena e si rallegrava di tenere il cuore aperto, pi delia porta del convento, e di dare, dare sempre, dare tutto. E questa gioia delia sua donazione a Dio culmin nella sua morte : col sorriso sulle labbra, la Beata pronunci le sue ultime parole, che sono un inno di giubilo alla Madre di Dio : (( Regina coeli, laetare, alleluia ! . 7. Carissimi ! Abbiamo iniziato questa riflessione nel segno delia gioia cristiana; e nel segno del gaudio pasquale, frutto delia Croce di Ges, noi continuiamo questa solenne celebrazione, confortati dai mirabili esempi di questi novelli Beati, che ci indicano il cammino, che anche noi dobbiamo percorrere nel nostro pellegrinaggio terreno : il cammino dell'amore verso Dio e verso i fratelli, specialmente quelli sofferenti nello spirito e nel corpo. I novelli Beati hanno confidato nel Signore, lo hanno invocato, forti delia sua clemenza e misericordia ; hanno seguito le sue vie ; hanno cer-
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cato di piacergli ; si sono gettati nelle sne braccia. In cima ai loro pensieri, al di sopra di tutto hanno posto la carita, convinti che essa ((il vincolo delia perfezione . Facendo proprio Pin vi to di Cristo, hanno venduto tutto ci che avevano e lo hanno dato in elemosina ; si son fatte delle borse, che non invecchiano, ed hanno ottenuto un tesoro inesauribile nei cieli, come dice il brano evanglico, che stato letto poco fa. Mentre ci chiniamo riverenti di fronte ad essi, noi ci aflidiamo alia loro potente intercessione :
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O Beato Alain de Solminihac, O Beato Luigi Scrosoppi, O Beato Riccardo Pampuri, O Beata Claudine Thvenet, O Beata Maria Repetto, prgate la Trinit Santissima per le vostre Patrie terrene, perch vivano in serena concordia ! Prgate per le vostre Famiglie Religiose, perch diano alla societ contempornea una gioiosa testimonianza delia loro donazione a Dio ! Prgate per la Chiesa, pellegrina sulla terra, perch sia sempre segno e Strumen to delP intima unione con Dio e delP unita di tutto il genere umano ! Prgate per tutti i Popoli del mondo, perch realizzino nei loro rapporti la giustizia e la pace ! O novelli Beati e Beate, prgate per noi ! Amen !
ALLOCUTIONES
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Ad Pontificii sophorum Collegii sodales in Arce Gandulfi coram admissos.*
Monsieur le Prsident, Messieurs les Acadmiciens, Mesdames, Messieurs, 1. Le programme des travaux que votre Prsident prsent, et dont j'avais dj connaissance avant cette rencontre, montre la grande vitalit de votre Acadmie, son intrt pour les problmes les plus
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Cfr. Sir 2, 7 s. Cfr. Col 3, 14. Cfr. Lc 12, 32 s.
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aigus de la science contemporaine et pour le service de l'humanit. J ' a i dj eu l'occasion de vous dire, lors d'une autre sance solennelle, combien l'Eglise estime la science p u r e : elle est disais-je u n bien, digne d'tre trs aim, car elle est connaissance et donc perfection de l'homme dans son intelligence... Elle doit tre honore pour ellemme, comme une partie intgrante de la culture (Discours l'Acadmie pontificale des Sciences, 10 novembre 1979). Avant d'aborder les problmes dont vous avez dj discut ces jours-ci et ceux que vous vous proposez maintenant d'tudier, permettez-moi de remercier chaleureusement votre illustre Prsident, le Professeur Carlos Chagas, des flicitations qu'il a bien voulu m'exprimer au nom de toute votre Assemble, pour avoir retrouv mes forces physiques, grce la misricordieuse Providence de Dieu et la comptence des mdecins qui m'ont soign. Et je suis heureux de profiter de cette occasion pour dire ma particulire gratitude Messieurs les Acadmiciens qui, de toutes les parties du monde, m'ont adress leurs vux et m'ont assur de leurs prires. 2. Pendant cette Semaine d'tudes, vous vous penchez sur le problme de la Cosmologie et physique fondamentale , avec la participation de savants du monde entier, depuis les deux Amriques jusqu' l'Europe et la Chine. Ce sujet se rattache des thmes dj traits par l'Acadmie pontificale des Sciences au cours de son histoire prestigieuse. Je veux parler ici des sessions sur les micro-sismes, sur les populations stellaires, sur les radiations cosmiques, sur les noyaux des galaxies, sessions qui se sont droules sous la prsidence du Pre Gemelli, de Monseigneur Lematre, et aussi du Pre O'Connel auquel j'adresse mes vux les plus fervents en demandant au Seigneur de l'assister dans son preuve de sant. La cosmogonie et la cosmologie ont toujours suscit un grand intrt chez les peuples et dans les religions. La Bible elle-mme nous parle de l'origine de l'univers et de sa constitution, non pas pour nous fournir un trait scientifique mais pour prciser les justes rapports de l'homme avec Dieu et avec l'univers. L'Ecriture Sainte veut simplement dclarer que le monde a t cr par Dieu, et pour enseigner cette vrit elle s'exprime avec les termes de la cosmologie en usage au temps de celui qui crit. Le livre sacr veut en outre faire savoir aux hommes que le monde n'a pas t cr comme sige des dieux, comme l'enseignaient d'autres cosmogonies et cosmologies, mais qu'il a t cr au service de
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l'homme et la gloire de Dieu. Tout autre enseignement sur Porigine et la constitution de l'univers est tranger aux intentions de la Bible : celle-ci ne veut pas enseigner comment a t fait le ciel, mais comment on va au ciel. Toute hypothse scientifique sur l'origine du monde, comme celle d'un atome primitif d'o driverait l'ensemble de l'univers physique, laisse ouvert le problme concernant le commencement de l'univers. La science ne peut par elle-mme rsoudre une telle question : il y faut ce savoir de l'homme qui s'lve au-dessus de la physique et de l'astrophysique et que l'on appelle la mtaphysique; il y faut surtout le savoir qui vient de la rvlation de Dieu. Il y a trente ans, le 22 novembre 1951, mon prdcesseur le Pape Pie XII, parlant du problme de l'origine de l'univers lors de la Semaine d'tudes sur le problme des micro-sismes organise par l'Acadmie pontificale des Sciences, s'exprimait ainsi : (( En vain attendrait-on une rponse des sciences de la nature, qui dclarent au contraire loyalement se trouver devant une nigme insoluble. Il est galement certain que l'esprit humain vers dans la mditation philosophique pntre plus profondment dans le problme. On ne peut nier qu'un esprit clair et enrichi par les connaissances scientifiques modernes, et qui envisage avec srnit ce problme, est conduit briser le cercle d'une matire totalement indpendante et autonome parce que ou incre ou s'tant cre elle-mme et remonter jusqu' un Esprit crateur. Avec le mme regard limpide et critique dont il examine et juge les faits, il y entrevoit et reconnat l'uvre de la Toute-Puissance cratrice, dont la vertu, suscite par le puissant "fiat" prononc il y a des milliards d'annes par l'Esprit crateur, s'est dploye dans l'univers, appelant l'existence, dans un geste de gnreux amour, la matire dbordante d'nergie. 3. Je me rjouis vivement, Messieurs les Acadmiciens, du thme que vous avez choisi pour votre Session plnire qui commence aujourd'hui mme : L'impact de la biologie molculaire sur la socit . J'apprcie les avantages qui rsultent et qui peuvent rsulter encore de l'tude et des applications de la biologie molculaire, complte par d'autres disciplines comme la gntique et son application technologique dans l'agriculture et dans l'industrie, et aussi, comme on l'envisage, pour le traitement de diverses maladies, dont certaines de caractre hrditaire. J ' a i une ferme confiance dans la communaut scientifique mondiale,
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et d'une manire toute particulire dans l'Acadmie pontificale des Sciences, certain que grce elles le progrs et les recherches biologiques, comme du reste toute autre recherche scientifique et son application technologique, s'accompliront dans le plein respect des normes morales, en sauvegardant la dignit des hommes, leur libert et leur galit. Il est ncessaire que la science soit toujours accompagne et contrle par la sagesse qui appartient au patrimoine spirituel permanent de l'humanit et qui s'inspire du dessein de Dieu inscrit dans la cration avant d'tre ensuite annonc par sa Parole. Une rflexion qui s'inspire de la science et de la sagesse de la communaut scientifique mondiale doit clairer l'humanit sur les consquences bonnes et mauvaises de la recherche scientifique, et spcialement de celle qui concerne l'homme, afin que, d'une part, on ne se fixe pas sur des positions anticulturelles qui retardent le progrs de l'humanit, et que d'autre part on n'offense pas ce que l'homme a de plus prcieux : la dignit de sa personne, destine un vrai progrs dans l'unit de son tre physique, intellectuel et spirituel. 4. Un autre sujet a retenu ces jours-ci l'attention de certains d'entre vous, savants minents de diverses parties de la terre convoqus par l'Acadmie pontificale des Sciences : c'est celui des maladies parasitaires qui frappent les pays les plus pauvres du monde et sont un grave obstacle la promotion de l'homme dans le cadre harmonieux de son bien-tre physique, conomique et spirituel. Les efforts en vue d'liminer le plus possible les flaux provoqus par les maladies parasitaires dans une bonne partie de l'humanit sont insparables de ceux qu'il faut faire en faveur du dveloppement socio-conomique des mmes populations. Les hommes ont normalement besoin d'une sant suffisante et d'un minimum de biens matriels pour pouvoir vivre dignement selon leur vocation humaine et divine. C'est pour cela que le Christ Jsus s'est tourn avec un amour infini vers les malades et les infirmes, et qu'il a guri miraculeusement quelques-unes des maladies dont vous vous tes occups ces jours derniers. Que le Seigneur inspire et assiste l'activit des savants et des mdecins qui consacrent leur recherche et leur profession l'tude et au besoin des infirmits humaines, spcialement des plus graves et des plus humiliantes ! 5. A ct du thme des maladies parasitaires, l'Acadmie a abord le problme d'un flau d'une ampleur et d'une gravit catastrophiques qui
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pourrait atteindre la sant de l'humanit si un conflit nuclaire venait clater. Outre la mort d'une bonne partie de la population mondiale, un conflit nuclaire pourrait provoquer des effets incalculables sur la sant des gnrations prsentes et futures. L'tude pluri-disciplinaire que vous vous apprtez accomplir ne pourra pas ne pas constituer pour les Chefs d'Etat un rappel de leurs immenses responsabilits et susciter dans l'humanit entire une soif toujours plus ardente de concorde et de paix: cette aspiration vient du plus profond du cur humain, et aussi du message du Christ qui est venu apporter la paix aux hommes de bonne volont. En vertu de ma mission universelle, je veux me faire encore une fois l'interprte du droit de l'homme la justice et la paix, et de la volont de Dieu qui dsire voir tous les hommes sauvs. Et je renouvelle l'appel que je lanais Hiroshima le 25 fvrier dernier : Engageonsnous solennellement, ici et maintenant, ne plus jamais permettre (et encore moins rechercher) que la guerre soit un moyen de rsoudre les conflits. Promettons nos frres en humanit de travailler sans nous lasser au dsarmement et la condamnation de toutes les armes atomiques. Remplaons la domination et la haine par la confiance mutuelle et la solidarit. 6. Parmi les efforts accomplir pour la paix de l'humanit, il y a celui qui vise garantir tous les peuples l'nergie ncessaire leur dveloppement pacifique. L'Acadmie s'est occupe de ce problme durant la Semaine d'tudes de l'anne dernire. Je suis heureux de pouvoir remettre aujourd'hui la Mdaille d'or de Pie XI un savant qui a contribu d'une manire notable, par sa recherche dans le domaine de la photochimie, l'utilisation de l'nergie solaire. Il s'agit du Professeur Jean-Marie Lehn, du Collge de France et de l'Universit de Strasbourg, auquel j'exprime mes vives flicitations. A vous tous, Messieurs, j'adresse mes sincres compliments pour le travail que vous accomplissez dans la recherche scientifique. Je prie le Dieu Tout-Puissant de vous bnir, vous, vos familles, ceux qui vous sont chers, vos collaborateurs, et toute l'humanit pour laquelle, par des routes diverses mais convergentes, vous et moi accomplissons la mission qui nous a t confie par Dieu.
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Iis qui plenario coetui Pontificii Consilii pro Laicis interfuere in Arce Gandulfi coram admissis.*
Chers amis du Conseil pontifical pour les Lacs, 1. C'est toujours pour moi une trs grande joie de vous recevoir l'occasion de votre Assemble plnire annuelle, vous tous, membres, consulteurs et personnel du secrtariat, rassembls comme une famille autour de votre prsident, le Cardinal Opilio Eossi. Je pourrais mme dire que nous nous retrouvons entre (( vieux amis , puisque, il y a peu d'annes encore mme s'il nous semble qu'il s'agit du pass , j'tais consulteur du Conseil des lacs. Aujourd'hui, j'aperois parmi vous des visages bien connus. Par contre, d'autres personnes, avec lesquelles nous avons travaill et dont nous gardons un souvenir trs cher, nous ont prcds dans la maison du Pre, o, nous l'esprons, elles contemplent le Seigneur face face. Et puis il y a vous tous, que je porte galement dans mon cur et que, chaque anne, votre Assemble me donne l'occasion de connatre davantage. Je voudrais, d'abord, tous vous remercier pour le prcieux service que vous rendez au successeur de Pierre en collaborant, d'une faon spcifique, son ministre pastoral, c'est--dire en promouvant et en orientant la participation des lacs la vie et la mission de l'Eglise. Il s'agit l d'une tche immense que nous a lgue le grand vnement conciliaire : permettre un nombre toujours croissant de chrtiens de s'engager vivre, de faon consciente et cohrente, leur sacerdoce de baptiss, en tant que pierres de l'difice ecclsial, membres du Corps du Christ, citoyens et protagonistes de son peuple plerin. Je vous remercie galement et, travers vous, je remercie tous les mouvements et les associations, les conseils et les groupes de lacs du monde entier qui, par l'intermdiaire du Conseil pontifical pour les lacs, m'ont envoy de si nombreux et si chaleureux messages de communion mon preuve. Ces messages furent pour moi d'un grand rconfort. En retour, je vous charge de dire vos poux et vos pouses, vos enfants, vos collgues de travail, aux membres des associations et des mouvements auxquels vous appartenez, aux membres des communauts o vous vivez que le Pape les aime, qu'il leur demande
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d'tre unis lui, qu'il a besoin de cette unit exprime dans la prire et le partage d'intentions communes. Oui, plus que jamais, nous devons donner le tmoignage de notre unit profonde et inbranlable en une Eglise, sereine et plus mre, ferme et vivante, joyeuse et pleine d'esprance, face aux tches leves qu'exige 1'evangelisation et aux dfis historiques qu'elle doit affronter, alors que cette Eglise chemine entre les perscutions du monde et les consolations de Dieu. 2. Vous avez voulu centrer le thme de l'Assemble plnire du Dicastre sur des aspects particuliers de la vocation primordiale des lacs chrtiens, savoir, l a grance des choses temporelles qu'ils ordonnent selon Dieu ,* l'imprgnation par l'esprit vanglique des multiples structures de la vie sociale. Dj mon prdcesseur Paul VI, dans sa remarquable exhortation apostolique Evangelii Nuntiandi, avait soulign, dans la ligne du Concile, que la vocation spcifique et la forme singulire d'vanglisation du lacat se ralisaient travers des tches varies accomplies dans l'ordre temporel, afin de mettre en oeuvre ... toutes les possibilits chrtiennes et vangliques caches, mais dj prsentes et actives dans les choses du monde . U y a l une urgence : le lacat catholique doit tre la hauteur des exigences que requiert, par sa prsence originale, le renouvellement des divers domaines de la vie et du travail humains. Au cur des situations et des problmes o se joue l'avenir de l'homme, il doit, en particulier, tre le tmoin d'une humanit nouvelle, crer de nouveaux espaces o l'on puisse faire l'exprience de la fraternit, nourrir son imagination cratrice du dynamisme de l'Evangile, donner l'exemple du sacrifice gnreux comportant le difficile quilibre entre prudence et courage de ceux qui combattent pour ouvrir au Christ, Seigneur de l'histoire, les portes du cur de l'homme, de la culture des peuples, de l'avenir des nations, d'un nouvel ordre international. L'Eglise a besoin de lacs qui soient des hrauts de l'Evangile, afin que ce dernier pntre tout le tissu de la vie sociale, en constitue la trame, base de la civilisation de l'amour, elle-mme signe prcurseur de la venue du Seigneur, et donc de la plnitude du Royaume.
2
Aussi, esprons dans les lacs, ayons confiance en eux, encourageonsles s'engager, de sorte que soit dpasse une certaine vision dforme
1
Lumen N. 70.
Gentium, 31.
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du sacerdoce qui obscurcit le sens du ministre pastoral, quand le prtre succombe la tentation de devenir un leader sur le plan politique, syndical ou social. 3. Parmi les vastes champs d'action du lacat chrtien, votre Assemble en a retenu trois fondamentaux : la famille, le travail, la culture. Encore une fois, je vous remercie de votre choix; il exprime votre dsir de faire vtres certaines des proccupations majeures de mon pontificat, de les prendre en compte et de les concrtiser. La famille, le travail et la culture sont trois axes essentiels autour desquels se tisse la vie de l'homme, se ralise son humanit, se construit sa personnalit chrtienne de fils de Dieu, frre de ses semblables et matre de la cration. Ce sont des lieux universels, dterminants pour le dveloppement intgral de l'homme et l'apport original de l'Evangile la vie sociale ; ce sont des lieux qui interpellent. Vous comprendrez qu'il ne m'est pas possible, ici, de parler en dtail de leurs immenses possibilits, ni des problmes et dfis qu'ils posent. Mais je voudrais vous rappeler l'importance dont vous tes sans aucun doute conscients de l'option prfrentielle faite par le magistre pontifical et le magistre episcopal en faveur de la famille, lieu originel de l'homme, cellule de base de la socit, berceau de la civilisation, communaut appele tre Eglise domestique. Et je voudrais aussi vous recommander de puiser abondamment l'hritage si riche que nous a laiss le rcent Synode des vques. Sachez que c'est en considrant le caractre prioritaire de la pastorale familiale que j ' a i senti la ncessit de crer le Conseil pontifical pour la famille qui, sans aucun doute, pourra compter sur la collaboration active de votre Dicastre. Pour toutes les questions regardant le travail, je me permets de vous renvoyer ma rcente encyclique Laborem exercens. D'ailleurs, comme l'indique votre programme, son contenu sous-tend vos travaux. Les sujets qu'elle traite revtent pour moi aujourd'hui une grande importance. C'est pourquoi je vous encourage non seulement l'tudier attentivement, mais la mettre en pratique, car sa fcondit est soutenue et sera prolonge par l'engagement ecclsial et chrtien des lacs dans le monde du travail. Ouvrez vos yeux et voyez : les temps sont mrs pour que l'Evangile porte toujours davantage de fruits dans les divers secteurs du monde du travail et les mouvements de travailleurs, alors que sont en crise les socits de tous genres s'occupant de l'organisation du travail et se basant sur le matrialisme et 1' conomisme , et qu'appa-
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raissent illusoires les utopies de salut qui ne respectent pas les virtualits et toutes les dimensions de l'humanit. Je vous invite aussi contribuer de toutes vos forces au renouvellement de la culture qui, comme expression de l'homme intgral, doit tre son service, enracine dans les meilleures traditions des peuples et des nations, ouverte la transcendance et base aussi bien sur les coutumes populaires que sur les plus nobles ralisations scientifiques et techniques. Seul ce renouvellement sera capable de donner un nouveau sens la vie humaine, de faire natre de nouveaux projets et de nouvelles esprances sur les plans personnel et collectif, de conduire vers des lendemains plus dignes de l'homme. Et maintenant, vous tous ici prsents, vos familles et, travers vous, tous les lacs assurant de multiples formes de prsence dans l'Eglise et le monde, je donne, avec toute mon affection paternelle et fraternelle, ma Bndiction Apostolique.
NUNTII GRATULATORII
I
VENERABILI FRATRI NOSTRO CONRADO ARCHIEPISCOPO NEAPOLITANO.
S.R.E.
PRESBYTERO CARDINALI URSI,
Qui abhinc quinquaginta annos sacerdos es factus, Venerabilis Frater Noster, mox huius eventus memoriam recoles ; non solum tamen tibi ipsi repraesentando quanta tunc fuerit laetitia, qui motus animi in Deum, quae proposita; sed etiam, quin immo praesertim, quae exinde manaverint considerando. Cum enim non inanis honor sit sacerdotium, sed sacramentum hominem Deo pro hominibus consecrans, ideoque quandam instituat vivendi et agendi rationem ad divinum in terris instaurandum regnum et salutem, legitima sit et iucunda recordatio, si illud integra vita et opera salutifera sint secuta. Quoniam autem non dubitamus quin tibi tam longi temporis spatium mente repetenti gaudium sit bonae conscientiae, en Nos his Litteris adsumus testificantes te sacerdotio tuo esse optime functum : idque ut idem gaudium multiplicetur. Novimus namque te, continenter memorem sacerdotalis officii, ad hoc tuos aptasse mores et operam; hocque et studiosius et efficacius, postquam receptus episcopatus aucto muneri et auctae potestati te voluit esse parem. Inde manet imago tua, vita et indole et navitate efficta, manet
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forma ministerii tni in rebus gestis dioecesis Neritonensis, archidioeces i m Acheruntinae et Neapolitanae : imago nempe boni pastoris, ab ipso Christo ovium amorem docti; forma denique ministerii ad tempora, ad fidelium necessitates, ad mutatas civilis et christianae societatis condiciones accommodata. Hacque in re, si quid regiminis tui Neritonenses, Acheruntini et Neapolitani singillatim proprium sibi vindicant, omnes tamen commune habent impigrum studium tuum, sollertem industriam, vigilem curam, quasi quandam hereditatem, unde hauriant ad animos alendos et ad vias suas dirigendas, cum et praebitum exemplum et facta cibus quodammodo sint et lux, quibus spiritus enutriuntur, ut vivant, et illuminantur, ut ambulent. Quae laudes eo magis probandae sunt et mirandae, quod non sine difficultatibus fuerunt, nec sine magnnima fortitudine partae, cum ipse diuturnus virium usus saepe et optimos quosque viros fatiget. Qua re tibi gratulamur. Venerabilis Frater Noster, hunc bonae dominici gregis administrationis thesaurum, et etiam hortamur velis indefessus pastorale opus pergere, gratus in Deum, qui te ex multis electum ad illud vocavit et fecit ut eidem decori esses et Ecclesiae, quique te diu adhuc incolumen servet, detque videas plurimos labori tui fructus illo cum delectamento quo afficiuntur messores copiosas secantes fruges. Quae impetrabilia faciat Apostolica Benedictio, quam libentissime tibi impertimus et omnibus qui quoquo modo huius tui optatissimi diei festi partem habebunt. Datum Romae, die iv mensis Iulii, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . I I
II
VENERABILI FRATRI NOSTRO MAXIMILIANO S. R. E. PRESBYTERO CARDINALI DE FURSTENBERG.
Quinquagesimam anniversariam memoriam es celebraturus, Venerabilis Frater Noster, illius diei quo, Divini Salvatoris auxilio confisus, sacerdotio es auctus, neque facere possumus quin, hac oblata occasione, tibi tam longum tempus in sacro munere exercendo insumptum ex animo gratulemur. Etenim omnibus patet praecipua inter dona, quae divinitus hominibus obveniunt, censendum esse sacrum presbyteratus ordinem. Novimus quanta cum sedulitate sacerdotium, quod ad plenitudinem
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est evectum et Patris Cardinalis dignitate decoratum, in vitae itinere obieris : nam et magister exstitisti doctus et peritus in collegio Antverpiensi atque in Seminario Maximo Mechliniensi, et rectorem egisti navum et benevolum Pontificii Instituti Belgici in Urbe; novimus nominatim sollertiam et fidei studium, quibus Apostolicae huic Sedi deservieris, prius ut Summi Pontificis Legatus in Iaponia, in Australia et in Lusitania, dein ut Praeses Sacrae Congregationis pro Ecclesiis Orientalibus. Singula enim officia, quae in longo operae tuae curriculo prospere explevisti, praeclare illuminant ipsius sacerdotalis tuae pietatis, ardoris et sedulitatis magnitudinem. Profecto, Servator Noster, gloria sacerdotum, fortitudo tua fuit, atque in te lucem suam et virtutem suam emisit abunde )) (cfr. Ps. 42, 1-2). Nunc autem, Ordinis equestris Sancti Sepulchri Hierosolymitani Magnus Magister, pergis praestantem operam tuam et vires dedere iis, quos Ecclesia mater tibi consilio et prudentia regendos tradidit. Accipe ergo hanc mentis Nostrae significationem de tuo presbyteratu, qui peculiari modo hoc mense celebrabitur ; accipe etiam cohortationem fraternam, ut pro tot divinae erga te providentiae beneficiis gratias in exemplum referas congruentes Ei, a quo ingenium, praesidia et impulsus omnes recepisti. Omnipotenti Deo laus : tibi vero consolatio ex boni operis conscientia, quam augere tibi optamus mittenda hac epistula. Caritatis qua tecum devincimur pignus, caelestiumque munerum, quae in hoc singulari vitae tuae eventu optamus, auspex sit Apostolica Benedictio, quam volentes largimur tibi, Venerabilis Frater Noster, iisque omnibus quos diligis, quique te diligunt. Datum Romae, die VIII mensis Augusti, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 29 Iulii 1981. Cathedrali Ecclesiae Ozamisanae Exc.mum P . D . Jesum Dosado, hactenus Episcopum titularem Nabalensem. Titulari episcopali Ecclesiae Germanicianensi R. D. Philomenum Bactol, rectorem Seminarii dioecesis Palensis, quem deputavit Auxiliarem Exc.mi P. D. Cypriani Urgel Villahermosa, Episcopi Palensis. die 1 Octobris. Titulari episcopali Ecclesiae Thuccaborensi R. D. Christianum Noel, e clero archidioecesis Cebuanae, quem deputavit Auxiliarem Exc.mi P. D. Patricii Cronin, Archiepiscopi Gagayani. die Jf Septembris. Titulari episcopali Ecclesiae Insulae Cathensi, R. D. Ioannem Heaps, e clero dioecesis Sydneyensis, quem deputavit Auxiliarem Em.mi P. D. Iacobi S. R. E. Cardinalis Freeman, Archiepiscopi eiusdem Sedis. die 21 Septembris. Cathedrali Ecclesiae Bellevillensi, Exc.mum P. D. Ioannem Wurm, hactenus Episcopum tit. Plestiensem. die 8 Octobris. Cathedrali Ecclesiae Gaylordensi, R. D. Robertum Rose, e clero dioecesis Grandicataractensis in Michigania. Titulari episcopali Ecclesiae Mididitanae R. D. Bosco Vivas Rbelo, hactenus Vicarium Generalem Managuensem, quem deputavit Auxiliarem Exc.mi P. D. Michaelis Obando Bravo, Archiepiscopi Metropolitae eiusdem sedis. die 19 Octobris. Cathedrali Ecclesiae Mazatlanensi Exc.mum P. D. Raphaelem Barraza Snchez, hactenus Episcopum titularem Drivastensem et Auxiliarem archidioecesis Durangensis.
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DECRETUM SANCTI IOANNIS - IMATELLURAN.
De mutatione denominationis necnon de Concathedralis erectione.
Plures in Mari Caribico Insulae una simul constituunt Dioecesim Sancti Ioannis Metropolitanae Ecclesiae Castriensis suffraganeam cuius Cathedram Episcopalem Summus Pontifex Paulus VI, felicis recordationis, per Constitutionem Apostolicam Cum Nobis qui universae, die decimo sexto mensis Ianuarii anno Domini 1971 datam, a principe urbe insulae Antiguae, vulgo Saint John's ponendam mandavit. Cum autem in eadem Sancti Ioannis circumscriptione ecclesiastica, inter alias Insulas, exstet Insula Sancti Christophori, vulgo Saint Kitts seu Saint Christopher, nunc civiliter Status Associatus constituta, una cum Insula vulgo dicta Nevis, opportunum visum est ut ipse Episcopus Sancti Ioannis appellari etiam possit et debeat Imatelluranus, e loco principe vulgo Basseterre in Insula Sancti Christophori. Itaque, per praesens Decretum huius Sacri Consilii Christiano Nomini propagando, auditis quorum interest, Sanctissimus Dominus Noster Ioannes Paulus Divina Providentia P P . I I , ac si Apostolicae sub plumbo Litterae datae fuerint, Dioecesi nomine Sancti Ioannis denominationem Imatelluranam addere dignatus est, ita ut idem Episcopus nuncupari possit et debeat Episcopus Sancti Ioannis-Imatelluranus, vulgo (( Saint John's-Basseterre data facultate ut Concathedra Episcopalis rite erigatur in templo principali Immaculatae Conceptioni Beatae Mariae Virginis dicato, et in urbe Imatellurana erecto. Haec ad effectum adducat Exc.mus ac Bev.mus Dominus Paulus Fouad Tabet, Archiepiscopus titulo Sinnensis atque Apostolicus in Antillis Delegatus ; re vero acta, documenta exarentur quorum sincera exempla ad hoc Sacrum Dicasterium mittantur, de more signata sigilloque impressa.
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Contrariis quibuslibet non obstantibus. Datum Romae, ex Aedibus Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, die 21 mensis Iunii anno Domini 1981, in Sollemnitate Sanctissimi Corporis et Sanguinis Christi.
AGNELLUS
Card. Rossi, Praefectus
L. S.
Sac. Titianus Scalzotto, Subsecret.
SACRA PRO
CONGREGATIO SANCTORUM
CAUSIS
TARNOVIEN. Beatificationis seu Declarationis martyrii Servae Dei Carolinae Kzka, Virginis saecularis (1898-1914).
SUPER DUBIO
An eius Causa introducenda sit. Pueri quoque propriam habent apostolicam actuositatem. Secundum vires suas veri sunt testes viventes Christi inter socios (Apostolicam Actuositatem, n. 12). Quae verba Concilii Vaticani II mirum in modum apostolicam actuositatem puellae Carolinae Kzka illustrant. Etenim Serva Dei, quae iuvenili aetate sexdecim annorum in Polonia uti flos campi spiritualis vivens, militis gladio caesa est, inde a pueritia testis vivens fuit Christi inter socios oratione multa, labore indefesso, pueritiae studiis atque bonis operibus. Carolina Kzka, quarta ex undecim progenitis filiis a pauperibus at honestis parentibus Ioanne et Maria Borzecka in pago Wal-Ruda,
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intra Tarnoviensis fines dioeceseos, die 2 Augusti anno 1898 in lucem edita et suscepta est. Pii genitores postridie in paroeciali ecclesia Eadlovensi infantem sacris Christianis initiandam curaverunt eique nomen Carolinae imposuerunt. Tota eius familia propter probitatem, pietatem, religiosam observantiam, caritatem atque apostolicum zelum apud convicanos gratia floruit. Cum paroecialis ecclesia 7 km. distaret, in domum familiae Kzka omnes vicini ad orandum ac laudes Domini cocinandas conveniebant. Famula Dei sub piae matris ductu religiosam institutionem suscepit et laboris studium didicit. Ambitu familiari favente inde ab incunabulis in viam virtutum introducta est atque progrediente aetate ipsa secundum vires suas in sanctimonia progrediebatur, sive qua puella discens, sive qua domesticis et agrestibus curis addicta, sive demum qua christifidelis et testis vivens Christi. A septimo vitae anno usque ad tertium decimum scholam localem frequentavit et docilitate, diligentia et urbanitate erga magistros atque condiscipulos inter maxime ingenio praeditos et tranquillos scholae discipulos promeruit annumerari ; potissimum in religionis studio omnibus anteivit indeque praemiis propter eminentem scientiam catechismi saepius donata est. Sacramenta Paenitentiae et Communionis iuxta paroeciae mores a secundo scholari anno magno cum fervore exercebat. Cum exstructa est ecclesia in Zabawa, pago 4 km. distante a familiari Famulae Dei nido, ipsa cum matre non tantum diebus dominicis sed etiam per hebdomadam alternis diebus, scilicet mater altera, Carolina altera die sacrum templum adibat, ut Missae assisteret Sacramque Communionem susciperet. Scholari sexennio absoluto, scholam adivit supplementrem, ut humaniora studia compleret praesertimque religiosam institutionem perficeret. Quam postea augere indesinenter curavit sacros et religiosos libros legendo ac vitas sanctorum meditando. Apostolico zelo ardens variis sodalitatibus religiosis se adscripsit, uti Eosario Vivo, Apostolatui Orationis, Societati Abstinentiae, quorum officia diligentissime adimplevit et uti zelatrix ab aliis sodalibus adimpleri fecit. Quam ob apostolicam actuositatem plurima merita et laudes sociorum acquisivit, virtute pietatis splenduit, ceteros ad viam virtutum currendam traxit. Aliis puellis socia fuit exemplaris, easdem bono exemplo aedificans ; egenos verbo et opere locupletavit ; multos ad operandum bonum apostolico zelo induxit. Fidem suam variis modis manifestabat. Erga SS. Sacramentum Eu-
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charistiae, Passionem D . N . I . C , SS. Cor Iesu peculiarem habuit devotionem. Saepe ecclesiam frequentabat, Missam audiebat, Communionem recipiebat, Viam Crucis peragebat, potissimum temporibus Adventus et Quadragesimae. Filialem devotionem erga B. V. Mariam colebat, Rosarium Mariale portando et saepius recitando, mensibus Maio et Octobri functionibus in honorem Deiparae assistendo. Amore Dei flagrans vires suas pueriles confortare voluit supernaturali gratia ideoque die 18 Maii anno 1914 Sacramentum Confirmationis devotissime suscepit. Quo sane sacramentali auxilio puella virgo indigebat, quia Christus, virginum Sponsus, Servam suam ad invictam virginalis virtutis defensionem vocavit. Etenim die 18 Novembris a. 1914 miles quidam exercitus russici, sub praetextu exquirendi viam qua abiissent Austriaci milites, domum familiae Kzka intravit atque armor um minis Carolinam eiusque patrem in vicinam silvam abduxit, ubi ad marginem saltus patrem minis ad domum reverti iussit ac solam puellam reluctantem vi coegit ut prorsus ei cederet. Paulo post duo iuvenes puellam cum milite viderunt conluctantem idque genitoribus retulerunt. Omnes inquisitiones vanae exstiterunt. Tandem casualiter die 4 Decembris eodem anno 1914 corpus Carolinae exnime et mortiferis plagis sauciatum inventum est. Statim communis efformata est persuasio puellam interfectam fuisse, quod nollet virginitatem laedere. Ad populi instantiam, inspectione corporis peracta, claustrum virginitatis intactum fuit inventum. Servae Dei corpus in communi coemeterio paroeciali, praesente numerosa turba ex finitimis etiam paroeciis, humatum est. Funeri milites quoque Russici interfuere, persuasi se Servam Dei venerari debere uti martyrem in defendenda castitate. Tertio anniversario ab eius morte, die 18 Novembris 1917, exuviae Famulae Dei e communi conditorio ad novum sepulchrum iuxta ecclesiam paroecialem magno populi concursu translatae sunt. Fama sanctitatis et martyrii percrebrescente hodiernus Episcopus Tarnoviensis, Exc.mus ac Rev.mus Dominus Georgius Ablewicz, Processum Informativum super fama martyrii eiusque causa, super non cultu et super scriptis Servae Dei, annis 1965-1967 instruxit, Romamque transmisit. Servatis omnibus de iure servandis, instante Rev.mo P. Michaele Machejek, O. C. D., Causae postulatore legitime constituto, deventum est ad Congressum Peculiarem Sacrae huius Congregationis pro Causis Sanctorum, die 3 mensis Februarii anno 1981 habitum, in quo discepta-
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tum est super dubio : An Causa Servae Dei Carolinae Kzka introducenda sit. Et sufiragatores omnes, uno excepto, censuerunt Causam introducendam esse, et quidem per viam martyrii. Die autem 28 Aprilis anno 1981, ponente seu relatore Em.mo ac Rev.mo Domino Vladislao Rubin, Congregatio Peculiaris Patrum Cardinalium habita est, in qua dimidia pars Em.morum Patrum fuit pro prosequenda Causa per viam martyrii, altera vero dimidia pars censuit Causam per viam virtutum esse prosequendam, si Summo Pontifici placuisset. Facta denique de hisce omnibus, die 4 Maii eodem anno, Summo Pontifici Ioanni Paulo II per infrascriptum Cardinalem Praefectum relatione, Sanctitas Sua edixit Causam praefatae Servae Dei esse introducendam. Voluit autem Summus Pontifex ut, concessa dispensatione a condendo processu apostolico in eadem Causa, Positio super martyrio appararetur; quodsi martyrii via optatum exitum non haberet, procederetur per viam virtutum. Datum Romae, die 4 Maii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
L.
s.
Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
Diarium
Romanae
Curiae
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Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza: Lunedi, 1 2 Ottobre 1 9 8 1 , il Signor V IRGIL C. D ECHANT , Cavalire Supremo dei Cavalieri di Colombo. Martedi, 1 3 Ottobre 1 9 8 1 , S. E. il Signor J ZEF CZYREK, Ministro degli Aftari Esteri delia Repubblica Popolare di Polonia. Giovedi, 22 Ottobre 1981, alla presenza del Santo Padre, si riimita la Pontificia Commissione per la revisione del Codice di Diritto Canonico.
SEGRETERIA DI STATO
NOMINE Con Breve Apostolico il Santo Padre Giovanni Paolo II ha nominato : 27 ottobre 1981. S. E. Mons. Luigi Bellotti, Arcivescovo titolare di Voncariana, Pro-Nunzio Apostolico in Finlandia e in Islanda, nonch Delegato Apostolico in Scandinavia.
Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato : 29 setiembre 1981. Gli Em.mi Signori Cardinali Bernardin Gantin e Giuseppe
Caprio, Membri delia Sacra Congregazione per i Vescovi.
30
S. E. Mons. Virgil P. Copas, M.S.C, Arcivescovo, Vescovo di Kerema, Membro aggiunto delia Sacra Congregazione per VEvangelizzazione dei Popoli.
S. E. Mons. Gaetano Stamati, Vescovo di Lungro degli talo-Albanesi delPItalia Continentale, Membro
delia Pontificia Commissione per la Revisione dei Codice di Diritto Canonico Orientale.
27 ottobre
S. E. Mons. Giuseppe Zabkar, Arcivescovo titolare di Viruno, Consultore delia Segreteria di Stato.
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Protonotari Apostolici soprannumerari : 12 dicembre 1980. Mons. Philippe Delhaye (Namur). 4 giugno 1981. Mons. Johannes Overath (Kln). 12 Mons. Denis Doherty (Fresno).
Prelati d'Onore di Sua Santit. 3 marzo 1981. Mons. Gernimo Marcellino (Lingayen-Dagupan). 18 Mons. Ludwig Jung (Rottenburg-Stuttgart). Mons. Rafael Rey (Mendoza). 14 aprile Mons. Karl Otto Nussbaum (Kln). 4 maggio Mons. Roger Kennedy (Maitland). 15 Mons. Stephen Sprajc (Hamilton). 30 Mons. Boceo Anthony (Camden). Mons. John Joseph Duffy (Camden). Mons. Edward Joseph McDaid (Camden). Mons. Leonard George Scott (Camden). 24 giugno Mons. Gastone Lastrucci (Pistoia). 25 Mons. Francisco Lpez Illana (Albacete). 3 luglio Mons. Luigi Frizziero (Chioggia). 4 Mons. Joseph Rolland (Saint-Flour). 7 Mons. Mark Orestes Benvegnu (Salt Lake City).
Cappellani di Sua Santit: 6 febbraio 1981. 16 27 18 marzo .14 aprile 12 giugno 15 17 26 21 agosto Il Il Il Il Il Il Il Il Il Il Il Il Il Il Il Il Il sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. sac. Franciscus Gssinger (Wien). Joannes Koller (Wien). Heinrich Johannes Schneider (Kln). Bruno Valentin Kusch (Kln). Armin Teilmann (Kln). Paul Siebert (Kln). Angel Gimez (Mendoza). Heinrich Matthias Kopf (Kln). Angelo Bonelli (Tortona). Giuseppe Esposito (Nola). Aniello Marao (Nola). Mario Grone (Genova). Angelo Cataldi (Genova). Luigi Molinari (Genova). John J. Petillo (Newark). Gerardo Spagnuolo (Cava de' Tirreni). Jnos Asztalos (Eger).
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ONORIFICENZE Oon Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito : La Placea delVOrdine di san Gregorio Magno, classe civile: 15 maggio 1981. Al sig. Alfredo Marzano (Avellino). La Commenda delV Ordine di san Gregorio Magno, classe civile: 11
8
aprile giugno

12 20 3 7 26
luglio
agosto
1981. Al sig. 1981. Al sig. Al sig. AI sig. AI sig. AI sig. AI sig.
John Henry De Rosen (Washington). Ewald Giovanni Thul (Trier). Alfonso Pedicini (Roma). Emile Baas (Strasbourg). Bernardino Paganuzzi (Roma). Jordi Bonet (Barcelona). Franco Ghisellini (Novara).
Il Cavalierato delVOrdine di san Gregorio Magno, classe 14 10 17 11 12 19
novembre 1981. AI sig. Edmund Neudeck (Paderborn). dicembre AI sig. Hans-Georg Marohl (Kln). gennaio AI sig. Josef Fitzek (Kln). aprile AI sig. Emil Zimmermann (Kln). giugno AI sig. Matthias Baltz (Little Rock). AI sig. Leslie Donald Lemieux (Providence). AI sig. John Sunderbruch (Davenport). AI sig. Paolo Trombetta (Roma). La Commenda delVOrdine di san Svestro Papa:
28 marzo 1981. AI sig. Alfred Thauer (Kln). 30 aprile AI sig. Giovanni Ruggiero (Nola). 19 giugno AI sig. Nicola Agrusti (Conversano-Monopoli) 26 AI sig. Salvatore Travagliante (Roma). AI sig. Antonio De Girolamo (Roma). AI sig. Pietro Renai (Firenze). 3 luglio AI sig. Michle Angelo Leo (Firenze). AI sig. Franco Bonomo (Andria). 4 AI sig. Salvatore Pnico (Pesaro). II Cavalierato delVOrdine di san Silvestro Papa: 6 agosto 1980. Al sig. Leo Lechleitner (Paderborn). 10 dicembre AI sig. August Wasmuth (Kln).
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27 febbraio 1981. Al sig. Matthias Schneider (Kln). Al sig. Heinrich Szymczak (Kln). Al sig. Alejandro Amoretti (Mendoza). 18 marzo Al sig. Pedro Romoli (Mendoza). Al sig. Aniceto Prez (Mendoza). 18 Al sig. Willi Dieter Osterbrauck (Kln). 28 Al sig. Nicholas G. Kerr (Adelaide). 13 aprile Al sig. John Anthony McDonald (Adelaide). Al sig. Brian James Moylan (Adelaide). Al sig. David John Schinnick (Adelaide). Al sig. Pio Rizi Zandegiacomo (Belluno-Feltre). 17 giugno Al sig. Antonio Dellepiane (Genova). Al sig. Roberto Coglitore (Roma). 19 Al sig. Tiberio Zamponi (Roma). Al sig. Orazio Sipone (Andria). 3 luglio Al sig. Vicente Garcia-Lastra y Rivera (Mondofiedo-El 4 Ferrol). 26 agosto Al sig. Francesco Mariani (Faenza).
NECROLOGIO 1 ottobre 1981. Mons. Wendelin Joseph Nold, Vescovo gi di GalvestonHouston (Stati Uniti d'America).
4 Mons. Ceslao Sipo vie, M.I.O., Vescovo tit. di Mariamme. 9 Mons. Benigno Chiriboga, S.J., Vescovo gi di Latacunga
(Ecuador).
19 22 24 26 29
Mons. Gabriel Bukatko, Arcivescovo gi di Beograd, Amministratore Apostolico di Krizevci (Jugoslavia).
Mons. Joseph Gennangi, Vescovo tit. di Adana degli Armeni. Mons. Matthew Beovich, Arcivescovo gi di Adelaide (Australia).
Mons. Konrad Kernweisz, Protonotario Apostolico s. n., Ordinario Sostituto di Timisoara (Romania). Mons. Luis Guizar Barragn, Vescovo gi di Saltillo (Messico).
Mons. Karl Joseph Leiprecht, vescovo gi di Rottenburg

(Repubblica Federale di Germania).
An. et vol. LXXIII
1 Decembris 1981
N. 10


KIYINDANAE - MITYANANAE
Quibusdam locis ab archidioecesi Kampalansi separatis nova conditur dioecesis nomine Kiyindana-Mityanana.
IOANNES
PAULUS EPISCOPUS SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM
Ut populi Dei saluti quam perfectissima fieri potest ministretur (cf. Decr. Chr. Dom., 22) utque ipsum Christianum Nomen quam maxime propagetur, sapienter Apostolica haec Sedes, cum tempus necessitasque postulat, et ipsis dioecesium divisionibus et novarum constitutionibus providere solet. Hac de causa, ratam habentes sententiam Venerabilium Fratrum Nostrorum S. R. E. Cardinalium Sacrae Congregationi pro Gentium Evangelizatione seu de Propaganda Fide praepositorum, quae et votis eorum congruit quorum interest, libenter Nos, universae Ecclesiae praepositi ac particularium Ecclesiarum difficultatum votorumque participes, preces de nova in Uganda dioecesi constituenda Nobis nuper adhibitas censuimus esse audiendas hisque ipsis Litteris, Apostolica potestate Nostra expeditis, haec quae sequuntur decernimus atque iubemus. Ab archidioecesi Kampalansi loca seu civiles regiones seiungimus, quae vulgo Qomba, Busujju, Buwekula (Mubende), Kiboga, Kassanda et Mityana appellantur, ex iisque novam condimus dioecesim Kiyindanam-Mityananam dehinc appellandam, ean46 - A. A. S.
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denique ipsi subiectam Metropolitanae Ecclesiae Kampalansi atque sub iurisdictione Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide positam. Eius autem episcopalem sedem collocari iubemus in ipsa urbe Mityana vulgo nuncupata templumque sub titulo SS. Martyrum Ugandae in urbe vulgo Kiyinda exstans ad eandem dignitatem evehimus, qua gaudent cathedralia templa. Quibus hic statutis ad effectum adductis, has Apostolicas Litteras et nunc et in posterum ratas esse volumus, contrariis quibuslibet haud obstantibus. Datum Romae, apud S. Petrum, die septimo decimo mensis Iulii, anno Domini millesimo nongentesimo octogesimo primo, Pontificatus Nostri tertio.
AUGUSTINUS
Card.
CASAROLI
AGNELLUS
Card. Rossi
Eugenius Sevi, Proton. Apost. Marcellus Rossetti, Proton. Apost.

LITTERAE APOSTOLICAE I
Apud civitatem Dominicae Apostolica excitatur Nuntiatura.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Quoniam conscii quidem Nobis universalis Nostri muneris procurandi hominum cunctorum salutem aeternam sedulo conferimus animi studium apostolatusque opus ad tutanda religionis ipsius ac societatis civilis bona per orbem terrarum, idcirco etiam dedita opera consuetudinem Apostolicae Sedis observandus, qua variis ea in Nationibus iam pridem curavit legationes suas et Nuntiaturas constituendas unde publicae coniunctionis vincula inter eas Civitates ac Sedem Apostolicam contracta roborarentur immo et magis usque prosperarentur in utriusque profecto partis emolumentum. Hac eadem de causa nunc ipsum ex consilio Sacrae Congregationis pro Gentium Evangelizatione, cuius est Nobis omnino probata sententia, de Apostolicae potestatis Nostrae plenitudine ac Litterarum harum virtute Nun-
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tiaturam Apostolicam in civitate Dominica legitime condimus cuius rite sedes ibidem collocabitur. Ad novam vero hanc Nuntiaturam, uti addecet, singula officia deferimus necnon iura privilegia et indulta quae ad tales Apostolicae Sedis pertinent Legationes. Quae demum his Litteris ediximus statuimusque praeterea decernimus ut vim suam tam nunc quam tunc exserant. Contrariis rebus neutiquam adversantibus. Datum Romae, apud Sanctum Petrum, sub anulo Piscatoris, die i mensis Septembris anno MCMLXXXI, Pontificatus Nostri tertio.
AUGUSTINUS
Card.
CASAROLI,
II Templum cathedrale Veszprimiense, in Hungaria, ad gradum et dignitatem Basilicae Minoris evehitur.
IOANNES PAULUS P P . II Ad perpetuam rei memoriam. Templa Sanctorum quae toto orbe terrarum variis in nationibus surgunt singularibus privilegiis affici et honestari sane haec Apostolica atque Romana Sedes facile probat, maxime si quae aut ob egregia artis vestigia prae ceteris praestent, aut ob insignia pietatis monumenta christiano populo sint simul admirationi, simul incitamento ad virtutem. Nemo est enim qui egregia facta commemorans, non etiam ad altiora moveatur. Qua re, cum Venerabilis Frater Ladislaus Paskai, Episcopus Veszprimiensis, suo suorumque tum cleri tum fidelium nomine, iam ab hac Apostolica Sede petierit ut templum cathedrale suae dioecesis, Sancto Michaeli Archangelo dicatum, in Basilicis Minoribus annumeraretur, Nos considerato templum illud venerabile, a sanctis viris conditum, fuisse etiam a Sanctis celebratum et illustratum, atque proinde earum acceptumque esse omnibus ; pro certo insuper habentes posse hunc honorem, si concedatur, non nihil ad augendam religionem prodesse, aequo animo postulata tam Venerabilis Fratris accipimus, maxime cum templum Veszprimiense etiam arte praestet. Quae cum ita sint, iis comprobatis quae Sacra Congregatio pro Sacramentis et Cultu Divino, factis olim a Nobis potestatibus, hac de re censuit, placet Nobis templum cathedrale Veszprimiense de quo diximus Basilicis
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Minoribus accenseri, cum iuribus atque liturgicis concessionibus rite competentibus, modo servata sint quae iuxta Decretum De titulo Basilicae Minoris die vi mensis Iunii, anno MDCCCCLXVIH factum, servanda sunt. Contrariis nihil obstantibus. Datum Romae, apud S. Petrum, sub anulo Piscatoris, die ix mensis Septembris, anno MDCCCCLXXXI, Pontificatus Nostri tertio.
A UGUSTINUS
Card.
CASAROLI,
EPISTULA
R. P. Praeposito generali Carmelitarum Disc, IV exeunte saeculo ab obitu sanctae Teresiae a Iesu.
DILECTO F I L I O P H I L I P P O SAINZ DE BARANDA, PRAEPOSITO GENERALI ORDINIS FRATRUM DISCALCEATORUM BEATAE MARIAE V IRGINIS DE MONTE
CARMELO.
Dilecte Fili, salutem
et Apostolicam
Benedictionem,
Virtutis exemplum et magistra, sancta Teresia a Iesu die iv mensis Octobris anno MDLXXXII, eo ipso die, qui secundum Calendarium Gregorianum tunc ipsum inductum effectus est xv, haud quidem aetate gravis vel aegritudine infirmata, semper fervens spiritu et caritate ardens in Deum et Ecclesiam, Albae, intra Salmantinae dioecesis fines, ad Sponsum migravit. Longum iter, gratiae dono illustratum, veram videlicet viam perfectionis percurrens, qua ad ministerium amoris oratione se exercens expedita evasit et in castellum animae magis magisque penetravit, ea experiendo cognovit caritatem, quo arctius aliquem cum Deo coniungeret, eo vehementius impeliere, ut cum Ecclesia sentiret eique se devoveret. Liber, qui De vita sua inscribitur, pertinens ad contemplandum Deum vivum et ad opus condendorum monasteriorum secundum suam Carmelitarum reformationem, perspicue concluditur ratione amplius patente illi mysterio illique praesentiae, quorum Ecclesia est sacramentum. Sancta Teresia, cum moriens exclamavit : Sum Ecclesiae filia , aperte ostendit spiritualem mentis suae habitum, ex. quo contemplatio Dei in Christo efficitur amans contemplatio eius Ecclesiae,
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Deo se devovendi studium fit voluntas se devovendi Ecclesiae, immolatio sui ipsius propter Iesum transit in expletionem illorum, quae desunt eius Passioni ad utilitatem Corporis eius, quod est Ecclesia. Liber etiam De via perfectionis, quem scribere est aggressa obtutum in Iesu eiusque Ecclesia defigens (cfr. cc. 1-3), eadem terminatur exclamatione , quae supra est dicta et qua absoluta ratio sentiendi cum Ecclesia, eam vivendo participandi, eam adiuvandi significatur, a sancta Teresia proposita ut fructus plenitudinis mysticae vitae (cfr. CasteUum animae, VII, 4, 4). 1. Hac veluti luce ecclesiali circunifusa, praeclara haec virgo, quattuor exactis saeculis ab obitu, comparet. Paulus VI, Decessor Noster rec. mem., cum illam anno MCMLXX Doctorem Ecclesiae renuntiaret, nuntium precandi studii, ab ea traditum, in medium protulit, ut eadem maiore cum auctoritate munus suum salubre in ipsa sua Familia religiosa, in Ecclesia orante, in mundo impleret (cfr. AAS 62 [1970], p. 592). Hoc temporis spatio et in hac animorum proclivitate ad renovationem, quae Concilium Vaticanum II sunt subsecuta, quartum saeculum expletum a sanctae Teresiae morte mentes efficaciter excitat ut ad suprema bona se convertant, quorum causa Teresia vitam consumpsit et quae eadem universalis Synodus hominibus nostrae aetatis exhibuit. Rari exempli mulier aevum agitavit, quo Concilium Tridentinum celebrabatur, animo in Ecclesiam quam maxime intento, quem paene charismaticum dixeris. Ecclesiam nempe salutis habuit sacramentum (cfr. V Mansiones, 2, 3), quod in sacra Liturgia operatur (cfr. De vita sua, 31, 4), interposito munere mediatoris Hierarchiae et Sacerdotii proprio, ad cuius membra pertinet ut sint lumina Ecclesiae . Quam ob rem vult ut ea quae experitur et scribit, ab Ecclesia comprobentur et ut filiae suae huius doctrinam accipiant, plenam communionem cum Ecclesia eique obtemperationem servantes (cfr. De via perfectionis, Prol. ; ibid. 30, 4). Faciens quod docuit, de se ipsa haec potuit asseverare: (( semper fuit, quemadmodum etiam nunc est, in omnibus sanctae fidei catholicae subiecta, ad cuius incrementum orationes suas et monasteria, quae condidit, dirigit (cfr. Relationes, IV, 6). Quae verba eius amorem ecclesialem commonstrant, qui oratione et opere fervet. Admonitiones autem sollicitae, quas filiabus spiritualibus suis adhibuit, ut pro Ecclesia preces funderent seque immolarent, non solum proposita ecclesialia reformationis ab ea peractae in lumine ponunt, sed quodammodo etiam Carmelum eius peculiari nota insigniunt
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(cfr. De via perf., cc. 1-3) ; voluntatem significant omnibus viribus conitendi, ut Ecclesia magis in dies quasi Sponsam vultum sine macula aut ruga habentem se det conspiciendam (cfr. Eph. 5, 27). Teresia martyrium Corporis Christi divisi et profanati persentit (cfr. De via perf., 1, 1-2) probeque intellegit amorem in Deum impeliere debere ad operandum magnanimiter pro Ecclesia. Haec eius sunt verba : Amor quippe non in spirituali gustu consistit, sed in eo est positus ut maiore cum animi firmitate Deo in omnibus placere desideremus et quam possumus maxima contentione illum non offendere curemus eumque ferventissime rogemus, ut Filii eius unigeniti honor et gloria semper increscat Ecclesiaeque catholicae fines et termini latius extendantur (cfr. IV Mans., 1, 7). Qua de causa in libro, qui De vita sua inscribitur, post sermonem de iis institutum, qui Ecclesiae reapse deserviunt, exclamat : Illae vitae felices, quae in hoc opere ponuntur (40,15). Atque, dum summa afflictione et angore afficitur, intuens divisionem unius Corporis Christi, spiritus eius dilatatur, cum novos campos intuetur operi missionalium in America patentes (cfr. Fundationes monasteriorum, 1, 7). Profecto ei contemplan Christum idem valet atque contemplan Ecclesiam, quae, in tempore exsistens, illius res gestas et mysterium exprimit vi vendo. Sancta Mater, ipsa quidem <( paratissima mille vitas pro vel unius animae liberatione et salute ponere (De via perf., 1, 2), vult ut filiae suae, libenter se devovendo, acerbitates tolrent, ut Dominus Ecclesiam suam protegat et ut ad hoc studia sua illae convertant. Sic enim eas affatur : Si orationes, desideria, disciplinas et ieiunia ad eum, quem dixi, sco pum (id est ad Ecclesiam sacramque Hierarchiam) non dirigatis, certae estote et cogitate non facere vos nec adimplere finem, ad quem hoc in loco vos Dominus coadunavit (ibid., 3, 10). Teresia cognovit vocationem suam officiumque suum esse precationem in Ecclesia et cum Ecclesia, quae est communitas orans, quam Spiritus Sanctus incitat ut cum Iesu et in Iesu Patrem adoret in Spiritu et veritate (Io. 4, 23 sq.). Meditans de Ecclesiae mysterio, illis temporibus patientis , comprehensum habuit discidium unitatis, proditionem multorum Christianorum, morum corruptelam consideranda esse quasi recusationem, contemptum, profanationem amoris ; ad extremum, violatam esse amicitiam divinam. Homines, Ecclesiam non accipientes, non viventes cum ea, eius magisterium non secuti, Christum eiusque respuunt amorem. Quarum rerum haec est consecutio, qua reformatio Carmelitarum singulariter insignitur, quae tamen nullam sapit contentionem ac reclamationem, sed est veluti amica Dei : omnia desideria mea id
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spectabant... ut, cum Dominus tam multos habeat inimicos, amicos autem paucos, hi saltem pauculi boni essent; firmiter apud memet ipsam statui exiguum illud quod in me erat, praestare, evangelica scilicet consilia quam maxima possem perfectione sequi et operam dare ut pauculae illae, quae hic sunt, moniales idem facerent (cfr. De via perf., 1, 2). Itaque de oratione ita sentit ut sit sequela magnnima Illius, qui ((tantopere nos dilexit (cfr. De vita sua, 11, 1), ut nihil aliud sit quam quoddam inter amicos colloquium et tractatio familiaris cum Deo, quocum secreto agimus et a quo nos scimus amari (cfr. ibid., 8, 5). Oratione scilicet nosmet ipsos caritati permittimus, quam Spiritus Sanctus diffundit in cordibus nostris socians nos ut fratres et amicos Iesu clamanti : Abba, Pater ! (cfr. Rom. 5, 5. 8, 15). Teresia persuasum sibi habet in preces fundente in Spiritu Sancto totam orare Ecclesiam. Unde fit ut quaevis veri nominis contemplatio superna, e fide et caritate exorta, sive in sacra Liturgia, sive in auditione et laudatione Dei, sive in tacita adoratione quibus et Pater glorificatur et communio cum Iesu Christo initur sit simul auxilium" dulci Iesu meo praebitum in Ecclesia, quemadmodum sancta virgo et magistra asseverat (cfr. De via perf., 1, 5. 2). Cum ergo aliquis orat, cum ex oratione vivit, cum in oratione Deum vivum experitur eique se tradit, tunc sic etiam afficitur ut Ecclesiam altius sentiat, in qua Christus arcanam praesentiam suam ope gratiae continuat ; is animadvertit summam fidelitatem erga Sponsam Christi urgeri ; is in animae penetralibus impellitur ut pro Ecclesia operetur viresque conterat suas. Cum oratio, amore Dei vehementius agente, arctam amicitiam cum Deo testatur eoque progreditur ut evadat coniunctio seu unio amoris dum creatura voluntatem suam omnimode Amico divino permittit tunc amicitia efficitur fermentum apostolicum, laetitiae causa pro Ecclesia et hominibus, quasi vox potentissima in Cor penetrans divinum et ad bonum totius Populi eius redundans (cfr. De via perf., 32,12). Haec nos docet sancta Teresia ea cum auctoritate, quae inest in illo, qui iter confecit, ex vitae usu comprehensum habens non esse amorem erga Christum quin amor evadat quo quis se Ecclesiae devoveat, neque esse observantem filiorum voluntatem in Ecclesiam, quae operibus ferventer patratis non ostendatur, vim et robur his afferente oratione. Secundum ipsam orationis definitionem, a Teresia propositam, ex qua nempe haec est familiaris veluti congressio et collocutio cum Deo,
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postulatur ut antea praesentia quaedam vivax attingatur, id est praesentia Eius qui auctor est illius congressionis in eaque primas partes iugiter agit tamquam amicus, qui loquitur, quamvis (( sine verborum strepitu (De via perf., 25, 2), ac modo se donat ineffabili. Sancta enim Teresia vitam orationis habet summam ostensionem vitae theologalis Christifidelium, qui, amori divino credentes, omnibus se exuunt rebus ut eius praesentiam amoris plenam, prorsus assequantur. Experientia Dei est illa quidem communio mirabilis cum eo, animus plane patens eius actioni una cum spida quadam sapientia, a Spiritu Sancto infusa, dum mens et cor adhaerent Verbo Incarnato, (( suavi illi Iesu )), portae , qua ad Patrem itur et per quam Pater alicui familiarem usum sui concedit : per hanc portam ingredi oportet, inquit Teresia, si magna quaedam a suprema Maiestate arcana et secreta pandi nobis velimus. Aliam igitur viam non quaeras, etiamsi ad contemplationis apicem pertigeris : hac quippe via tuto et secure incedes. Dominus hic noster est is a quo et per quem omnia nobis bona obveniunt (cfr. De vita sua, 22, 6-7). Quam ob rem haec sanctae conversationis magistra congruenter in Christo nullo non tempore innititur, in Filio Dei homine facto, cuius amicitia et societas iter vitae spiritualis illuminant et usque ad altissimam experientiam mysterii sanctissimae Trinitatis perducunt, cum scilicet creatura (( sanctas hasce personas numquam exinde a se abesse aut recedere sibi persuadet, sed evidentissime videt... in intimo animae suae penetrali, in recessu quodam admodum profundo divinum hoc contubernium sibi adesse ipsumque in se sentit (cfr. VII Mans., 1, 7). Agitur de donis praecelsis Dei, quae in intima familiaritate cum eo, quam gratia operatur, et in certitudine, ex fide et amore hausta, praesentiae Domini (( intra parvum animae nostrae caelum (cfr. De via perf., 28, 5) vigent ac florent. Quapropter quisquis in vitae usu prorsus fidelis est amori Dei, in ipso habitantis, quisquis eius vultum cum fide requirit, quisquis eius voluntatem in operibus fervens adimplet, praesertim eo quod se devovet fratribus, particeps esse potest experientiae illius, quam Deus non denegat parvulis in Regno suo, quibus Pater amoris sui mysteria revelat (cfr. Mt. 11, 25). Deus neminem ab aqua contemplationis prohibet, ut Teresia asseverat ; immo, quod amplius est, plena nos voce aperte et publice vocat ; sed, quia adeo bonus est, hinc nos minime cogit, et, quod longe plus est, diversimode sane eos qui se sequi volunt, potat, ut nullus non refectus et inconfortatus abeat aut siti emoriatur (De via perf. 20, 2). Secundum sanctam Teresiam experientia Dei est donum cum fide-
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litate erga orationem coniunctum. Hac de causa urgendo monet, ut contemplationi nos applicemus (De via perf., 18, 3). Deus autem, qui semper est fidelis, animas cernens paratas nihil aliud cupit quam eas donis cumulare (cfr. Conceptus amoris divini, 5, 1). Ipse quidem nullam nostrae voluntati inferre vult violentiam, verum non ante se totum dat nobis, quam nos ipsos ei totos et penitus demus (De via perf., 28, 12). Sic intellegitur cur sancta Mater hominem spiritualem adhortetur ut orationi insistat, licet in via ante exspiret (De via perf., 21, 2) ; certissime, inquit, mihi persuadeo omnibus, qui in via non haerebunt, hanc aquam vivam contemplationis minime esse defuturam (cfr. De via perf., 19, 15). Hoc est donum egregium, quod Deus impertit ut suam experiamur praesentiam, quae est donatio hominem dilatans ac provehens ad gradum amoris et salutis ipsius, cuius in mundo sacramentum est Ecclesia. 2. Tempus, quod transigimus quodque novo sensu Ecclesiae et orationis est insigne, videtur esse tempus gratiae, magisterio et experientiae Teresiae a Iesu peculiari ratione accommodum. Ea quidem, vi praedita, quae ex vitae usu et consuetudine hauritur, omnes invitat ut Christum eiusque Corpus mysticum diligant, ut in eo, Spiritu Sancto movente, qui id ipsum animat, gustent et videant quoniam suavis est Dominus (cfr. Ps. 34, 9). Hunc nuntium ab ipso Pontificatus nostri initio instanter proposuimus; ac si in primo sermone in Sacello Xystino habito ac postea monuimus, ut fidelitas erga Ecclesiam servaretur (cfr. AAS 70 [1978], p. 924), simul crebro sumus eius filios cohortati ut instarent orationi, adorationi, auditioni Dei intus loquentis, contemplationi; atque in extremis Litteris Encyclicis, a verbis Dives in Misericordia incipientibus, orationem et invocationem bonitatis divinae inculcavimus, quasi ius et ofiicium Ecclesiae (cfr. AAS 72 [1980], pp. 1228-1231). Ubi quodammodo in lumine posuimus primariam obligationem communionis fidei et amoris, quae per orationem efficitur atque experientia evadit Misericordiae ; quae in canticum perenne Misericordiae Dei traducitur, ut in sancta Teresia evenit. Hoc invitamentum ad eos imprimis dirigitur, qui novo titulo se sequelae Christi virginis, pauperis, oboedientis devoverunt quosque saepe monuimus de peculiari coniunctione cum Ecclesia, siquidem fidelitatem erga Christum, maxime in vita religiosa, numquam licet seiungi a fidelitate erga Ecclesiam (cfr. AAS 71 [1979], p. 1255). Exhortantes eos ut cum Christo per orationem sociarentur, asseveravimus sine preca-
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tione vitam religiosam sensu carere. Eam a fonte suo divelli, substantiam suam amittere, finem sibi praestitum non consequi (cfr. ibid.). Sanctam Teresiam a Iesu commemorantes, haec ad omnes religiosos volumus pertinere, sed potissimum ad eos qui illam habent matrem et auctorem specialis vitae formae, qua insignes adsunt in Populo Dei. In ipsa enim Familia sua vitae novae exemplo quae Sanctorum nullo non tempore est propria legifera Mater filiis et filiabus suis haec verba, officii vim prae se f erentia, iterat : Sum filia Ecclesiae ; et in memoriam eorum obligationem praecipuam revocat, qua in Ecclesia obstringuntur (cfr. De via perf., 17, 1), obligationem dicimus summi momenti, quae per Regulam iis imponitur (cfr. ibid., 4, 2) quaque sine intermissione orare iubentur (cfr. ibid., 21, 10) idque in paupere et austera vivendi ratione interiore et exteriore (cfr. ibid., 4, 2), qua veri amici crucis Christi distinguuntur. Ad eos ipsos sancta Teresia haec verba iterum facit : Omnes, qui sacrum hunc Carmelitarum habitum gestamus, ad orationis et contemplationis studium vocati sumus (cfr. V Mans., 1, 2). Oportet profecto ut Carmelitae Discalceati et Discalceatae, orationi et orandi consuetudini fideles in eaque sibi constantes, ad eam experientiam Dei viventis pertingant, quae est eorum nomen dignitatis, peculiaris vocatio, munus salubre. Conitantur ut magis in dies evadant adoratores in Spiritu et veritate, quos Pater quaerit, persuasum sibi habentes quemadmodum sancta Mater scripsit iter in hac (( via perfectionis susceptum in utilitatem cedere non solum suam ipsorum sed etiam multarum animarum (cfr. De vita sua, 11, 4). Carmelitae Discalceatae, germanum spiritum Regulae suae hac etiam aetate servantes, fideles sint iis quae illud veluti desertum in vitae usu postulat, ex quo secundum vocationem suam et missionem necesse est sint plene et peculiariter contemplativae. Clausura earum significatione caret sine hoc contemplative vivendi cursu, quem sancta Teresia paulo ante mortem in I I I capite libri Fundationum monasteriorum tam praeclare descripsit. Sollicita monitio nostra quam etiam explicavimus in nuntio ad Coetum plenarium Sacrae Congregationis pro Religiosis et Institutis Saecularibus anno MCMLXXX dato eo pertinens, ut iusta adhibeatur severitas in observanda clausura , ad praecepta sanctae Teresiae revocari videtur. Cum ea concinentes, cui persuasum erat bonum non esse occultum (cfr. De via perf., 15, 6), diximus tunc clausuram non segregare ... a communione Corporis mystici; quin immo eius sectatrices in ipso corde Ecclesiae collocare (cfr. AAS 72 [1980], p. 211). Ita-
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que amanter officio suo et vocationi satisfaciant, nitantur exemplo sanctae Teresiae ab Infante Iesu in corde esse Ecclesiae, meminerint, ut eadem est hortata, solummodo oratione et nos devovendi studio posse nos utiles esse Ecclesiae (Derniers entretiens, 8, VII, 16). Carmelitae vero Discalceati, quos Teresia esse voluit eremitas contemplativos (Epist. 21.X.1576 ad P. Marianum) et homines caelestes (Epist. 21.X.1576 ad P. Gratianum), ab ea etiam impulsi sunt ut iter inirent actionis apostolicae eo spectans ut sorores adiuvarent in persequenda perfectione secundum eandem Regulam (cfr. Fundation., 2, 5; 10, 14), ut Evangelium parvis et humilibus annuntiarent (cfr. ibid., 14, 8), ut simul maiorem exsererent vim ad rem theologicam et missionalem. Hac de causa voluit ut inter eos essent magistri et ad magisterium propositi , quippe quae probe novisset virum vere doctum in moderandis animis numquam decipere (cfr. De vita sua, 5, 3), persuasum sibi habens veram scientiam, cum humilitate sociatam, plurimum valere ad viam orationis terendam. Hoc ipsum ad effectum adductum sancta Teresia conspexit in filio spirituali suo primognito, sancto Ioanne a Cruce, magistro et monstratore semitarum Dei, qui primus vitam novam in Carmelitarum monasterio loci Duruelo instauravit. Eius exemplo Carmelitae Discalceati sint oportet in mundo huius temporis ductores et magistri hominum communionem et experientiam Dei sitientium. Haec est eorum missio, quae ex eorum manat vocatione. Pientissima Mater ad ea etiam Instituta et Congregationes amanti convertitur animo, quae eius spiritum et perfectionis formam sequuntur in vita apostolica, cui se dant quaeque tam ferax est in Ecclesia ac quidem in variis campis caritatis et socialis opitulationis. Quorum sodales ea commonet ut sint homines dediti orationi, tales videlicet, qui quamlibet congressionem cum fratribus efficiant invitamentum ad communionem cum Deo. Hoc hortamentum sanctae Teresiae videtur esse quasi stimulus, quo ad orationem et actionem concitentur, servata tamen unitate vitae, quam fidelitas erga contemplationem praebet ; quo quis in oratione est provectior, eo ad proximorum consolationem et salutem procurandam est acrior, praesertim animarum, et quo vel unam e peccati statu educat, multas datur us vitas videtur (cfr. Conceptus amoris divini, 7, 8). Sancta Teresia vivit et loquitur etiamnum in Ecclesia. Ad eius vitae exempla ac doctrinam mentes, novo studio actae, efficaciter dirigantur, praesertim per annum, iamiam incepturum, qui eius memoriae dicatur.
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Denique Benedictionem Apostolicam, caelestium munerum auspicem, tibi, dilecte Fili, Fratribus et Monialibus Carmelitis Discalceatis ceterisque Teresianae disciplinae alumnis benevolenti animo impertimus. Datum Romae, apud Sanctum Petrum, die xiv mensis Octobris, anno MCMLXXXI, Pontificatus Nostri tertio. IOANNES PAULUS P P . II
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Ad episcopos Gambiae, Liberiae et Montis Leonini, occasione oblata ad Limina visitationis coram admissos.*
Dear Brothers in our Lord Jesus hrist, 1. You have formed yourselves into a united interterritorial Episcopal Conference that of The Gambia, Liberia and Sierra Leone, and as such you have assembled here today. Through this union among yourselves you find fraternal support, face common problems, and seek effective means to preach the Gospel of Christ. Over and above all this, on occasions like the present one, you are in a position to live the mystery of the Church's unity as fully as possible among yourselves : Ecce quam bonum et quam iucundum habitare fratres in unum.
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2. These same advantages apply also in a different way to your ad Limina visit. Here you and your local ecclesial communities find the support of the universal Church. Here you are assured of the personal interest and concern of the Bishop of Rome, who testifies before you to the love that the whole Church has for you. Here the Holy See endeavours to share with you the burdens of your office and your common problems ; here you seek and receive among brothers the solidarity and support needed for fulfilling your mission of proclaiming Christ. In this regard, the Sacred Congregation for the Evangelization of Peoples, and all those throughout the world who are associated with it in collaborating for the missions, assure you of their prayers, their esteem and their desire to assist you.
* Die 5 m. Octobris a. 1981. Ps 132 (133): 1.
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3. As Bishops, you have come to Rome to invoke the holy Apostles Peter and Paul, and to find strength at their tombs. With them it is fitting to turn immediately to Jesus. With Peter you confess to Jesus and before the world : "You are the Christ, the Son of the living God". And with Paul you reiterate your deep conviction that Jesus is for all of us "our wisdom, our righteousness, our sanctification and redemption". This conviction about Christ explains your whole ministry and all your efforts to bring his name before your people. It explains your desire to preach his Gospel of salvation. Your faith in the Son of God sustains you in the toil involved in gathering your people together by word and sacrament into one ecclesial family, one communion. Because you yourselves have accepted the mystery hidden for centuries and revealed in Christ, you are spurred on to communicate Christ to others, proclaiming the content of his revelation as the great original contribution of Christianity.
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4. Because Jesus is our redemption and our all, your ministry is placed under the sign of hope. You hope in God's word ; you trust in his promises. You rely on his help each day, just as your missionary predecessors did before you. Your sentiments are indeed identical with those of the Apostle Paul : "For to this end we toil and strive, because we have our hope set on the living God". With this apostolic hope, dear Brothers, go forward zealously in your pastoral labours. Proclaim incessantly the mystery of Christ and his Church, in accordance with the lofty teaching of the Second Vatican Council, and in fidelity to all of its directives. Continue in your ministry of forming Christ in the young generation and of offering to them the full challenge of his Sermon on the Mount. God will certainly reward you and all who have worked with you in promoting Catholic schools and the many services that these schools render to the Catholic community and to society in general. Do not cease to present Christ's teaching on justice and fraternal love to all men and women of good will at every level of society. By so doing you will promote the harmony and well-being of the nations themselves of which you are a part.
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Mt 16:16. 1 Cor 1:30. 1 Tim 4:10.
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5. In a very special way continue to exercise your pastoral zeal in fostering religious and priestly vocations for Christ. "Cast all your anxieties on him", and pray "the Lord of the harvest to send out labourers into his harvest". Appeal to your people to understand how vitally necessary this is for the community, and how important is the contribution of the Christian family in fostering ecclesiastical vocations. Appeal to the people for the prayer and sacrifice that God requires of the community so that young people may receive the grace to persevere with pure and generous love in following Christ. Appeal especially to the sick and to the infirm to offer up their sufferings, in union with those of the Saviour, for this holy intention.
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6. Through a concerted pastoral effort, you now have an interterritorial seminary within the Vicariate Apostolic of Monrovia. This common apostolic initiative deserves your sustained interest and the full measure of your personal attention your individual and collective attention. The seminary is of capital importance for the life of the Christian community and for the future of God's people. In the seminary, God's word must be authentically lived and faithfully transmitted in its integrity, in obedience to the command of Christ and for the well-being of every future generation of your people. Fidelity in transmitting the faith and diligence in training seminarians are pastoral activities of supreme importance for Bishops : they are expressions of deep pastoral love. Yes, it was with profound insight that the Second Vatican Council referred to the seminary as "the heart of the diocese".
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7. Dearly beloved Brothers, on this ad Limina visit, with all your heart, renew your confidence in Jesus Christ and in his Holy Spirit. In the power of the Holy Spirit, God's word has been sown, has grown, and has already yielded a rich harvest for the Kingdom of God. Amid trials and difficulties the Holy Spirit has sustained your predecessors, yourselves and your clergy. He will continue to be with you and in you, and to work through you. I would now ask you to take back my Apostolic Blessing to all your people. In particular I ask that you convey to your priests, religious and other collaborators
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1 Pt 5:7. Mt 9:37. Optatam Totius,
5.
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in the Gospel the message of Christian hope that we have celebrated together in Rome : "For to this end we toil and strive, because we have our hope set on the living God". And until the Lord comes in glory, may Mary, faithful Spouse of the Holy Spirit, be for the pilgrim people of God in your beloved lands " a sign of sure hope and solace". May the Mother of Jesus be close to you all with her maternal love.
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Ad Commissionis Theologicae Internationalis sodales in Arce Gandulfi coram admissos.*
1. Mihi maxime placet vos, sodales Commissionis Theologicae Internationalis, imprimis vero Praesidem eius Franciscum Cardinalem Seper et alios ministros Sacrae Congregationis pro Doctrina Fidei, consalutare. Convenitis huc omnibus ex continentibus terrae, ex variis culturae locis, ex tot linguarum regionibus et ex multis disciplinis scientiae theologicae. In vobis ergo saluto omnes theologos catholicos ubique terrarum pro bono spiritali Ecclesiae operantes. 2. Venerandus Decessor meus Pontifex Maximus Paulus VI anno millesimo nongentesimo sexagesimo nono Commissionem Theologicam Internationalem instituit, postquam patres Synodi extraordinariae episcoporum duobus annis antea habitae hoc optatum expresserunt. Munus Commissionis est, ((Sanctae Sedi et praecipuum in modum... Sacrae Congregationi (pro Doctrina Fidei) auxilium praestare in quaestionibus doctrinalibus maioris momenti perpendendis. In his duobus quinquenniis elapsis Commissio Theologica illud propositum multis variisque modis feliciter et utiliter implevit, uti ex multis documentis magni ponderis hucusque editis constat. Ut scio, non tantum Romano Pontifici, Sacrae Congregationi pro Doctrina Fidei et aliis dicasteriis Romanae Curiae plurimum subsidii allatum est, sed etiam conferentiis episcoporum et progressibus theologiae. Hoc ministerium in temporibus istis difficilibus novisque quaestionibus et sententiis diversis omnino necessarium erat et adiuvit ut una fides in una Ecclesia nutri1
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1 Tim 4:10. Lumen Gentium, 68.
* Die 6 m. Octobris a. 1981. - Cfr. Statuta Commissionis, in:

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retur et corroboraretur. Qua de causa officium Commissionis Theologicae semper crescit et repeto verba allocutionis meae die vicesimo sexto mensis octobris anno millesimo nongentesimo septuagesimo nono ad participes huius Commissionis : nempe eam valde approbamus, magni fecimus, multa ab ea exspectamus .
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3. In hoc munere servir ac prodesse multum debetis bonae et frugiferae necessitudini inter Magisterium et theologiam. Proinde liceat mihi in mentem revocare id quod anno elapso in itinere pastorali per Germaniam die decimo octavo mensis novembris in Alttting ad professores sacrae theologiae dixi : Theologia est scientia cum omnibus facultatibus et potentiis cognitionis humanae. In usu rationum et operationum analyticarum libera est. Tamen theologia observare debet, in quanam relatione ad fidem Ecclesiae se habeat. Non ex nobis ipsis fides oritur, immo sumus "superaedificati super fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide Christo Iesu". Etiam theologia fidem praeponere debet. Potest eam clariorem reddere et promovere, sed non potest eam generare. Etiam theologia habet ut fundamentum fidem Patrum ... Amor erga Ecclesiam concretam, quae etiam fidelitatem erga testimonium fidei et Magisterium ecclesiasticum secum infert, non liberat theologum a proprio opere et non tollit quidquam istius autonomiae necessariae. Magisterium et theologia munus diversum habent. Ideoque non ad idem inter se redigi possunt. Tamen inserviunt simul eidem causae in tota sua summa. Ob hanc structuram debent manere in perpetuo dialogo. Hoc valet singulariter pro muneribus Commissionis Theologicae Internationalis, quae sollicitudines Pastoris supremi Ecclesiae et Curiae Romanae nec non episcoporum per mundum dispersorum tam plane communicat.
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4. Novi vos etiam in hac sessione plenaria iterum quaestiones selectas de Christologia excutere. In priore congressu Commissio Theologica Internationalis instrumentum praestans ad iudicationem hodiernarum disputationum et ad profundiorem intellegentiam fidei Ecclesiae constituit et spero continuationem huius operis vestri fructus allaturam esse, qui digni sint studiis hucusque a Commissione peractis. Tria optata hac in re ego valde foveo, quae vobis brevissime nuntiare velim.
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Cfr. AAS 71 (1979), 1429. Eph. 2, 20. Cfr. AAS 73 (1981), 103, n. 3.
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a) Iesus Christus imago Dei est; in eo omnia in caelis et in terris condita sunt. In facie Iesu Christi refulget splendor Dei Patris invisibilis. Ideo Iesus Christus plus quam propheta est. Singularem communionem cum Patre habet. Tunc solum redempti sumus, si Iesus Christus plenam vitam divinam in persona sua communicare potest. Ideo credimus in filium Dei, <( Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum non factum consubstantialem Patri, per quem omnia facta sunt. In hac confessione fidei consistit medulla religionis christianae.
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b) Haec fides christiana dependet ab Novo Testamento et ab viva traditione Ecclesiae, sicut se manifestat in conciliis oecumenicis priorum saeculorum. Celebratio Concilii Constantinopolitani Primi hoc anno in mentem revocabat eos, qui vere christiani essent, vinculo Sacrae Scripturae et hoc consensu quinquesaeculari, ut aiunt, coniungi. Industria theologica plus quam antehac patrimonio illi et testamento Ecclesiae primaevae subvenire debet. Nolite neglegere hanc vim spiritalem in disceptationibus hodiernis, praesertim etiam oecumenicis. Multae declarationes et tot eventa decursu huius commemorationis inter christianos separatos magnam spem maioris unitatis nutriverunt. c) Reflexio christologica ad extremum Deo trino laudem et gratias pro bonitate infinita offert, sed etiam significationem anthropologicam continet. Loquor de praeclaro et celebri dicto in Constitutione pastorali Gaudium et Spes; ((Christus, novissimus Adam,... hominem ipsi homini plene manifestat eique altissimam eius vocationem patefacit. In Litteris Encyclicis Redemptor Hominis et Dives in Misericordia hanc cogitationem explicare conatus sum secundum angores et exspectationes hominum. In hoc campo ingentia munera pro theologia hodierna absconduntur. Quapropter gavisus sum cum audivissem vos futuro tempore argumentum De dignitate personae humanae aggredi velle. Animadvertite cohaerentiam intimam vestrorum studiorum !
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5. Gratias ago vobis pro opere hucusque confecto, imprimis sub ductu Em.mi Cardinalis Praesidis Francisci Seper et Secretarii generalis Protonotarii Apostolici Philippi Delhaye, qui simul cum multis aliis ex vobis onus laboris plus quam decem iam annos portant. Gratum pa5
Cfr. 2 Cor. 4, 4; Col. 1, 15. Art. 22: AAS 58 (1966), p. 1042.

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riter animum meum aperte testor erga vestrum secretarium technicum Petrum J a r r y ob sedulam officiorum ipsius procurationem. In tertium quinquennium nunc inchoatum vobis omnia bona et fausta a Deo exopto. Sincera caritate vos complectens, Dominum, intercedente Beata Maria Virgine, impense rogo, ut vobis cum Spiritus donis semper adsit, vos corroboret et in altiorem usque cognitionem divitiarum suarum perducat. Haec vota confirmet Benedictio Apostolica, quam vobis omnibus libentissime impertio.
III Ad quosdam Tanzaniae episcopos, occasione oblata ad Limina visitationis coram admissos.*
Dear Brothers in our Lord Jesus Christ, 1. After a long period of recovery, it is a joy for me to be back once again in the midst of my Brothers in the Episcopate. It was especially pleasing to me to resume the ad Limina audiences by beginning last week with the first group of Bishops from Tanzania, and in particular with Cardinal Rugambwa. During my visit to Africa I had the occasion to express publicly my deep esteem for him, recalling his long and faithful service as a Bishop and his two decades as a Cardinal. And with deep affection in Christ Jesus I welcome you today, and direct my words of fraternal support to you and to the whole hierarchy of your country. I likewise take this occasion to send my respectful and cordial greetings to His Excellency the President of the Republic. 2. As zealous pastors of the flock you have come to Rome to offer your local Churches to Jesus Christto offer them to him in Catholic unity. You have come to entrust the destiny of your people "to him who loves us and has freed us from our sins by his blood". You bear the joys and burdens, the hopes and aspirations of thousands of individuals and numerous ecclesial communities. Be assured, dear Brothers, that your offering is pleasing to the Lord, who is for ever with his bride, the Church.
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3. At the same time you have come to renew your own dedication as Bishops. As you do so, I want you to know that I am close to you
* Die 9 m. Octobris a. 1981. Rev 1:4.
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in prayer. As Bishop of Rome, your brother and fellow servant in the Gospel, I wish to proclaim the great pastoral role that is yours, your lofty dignity as servant leaders of God's people. I wish to offer words of praise for all the united efforts you have made, for everything you do in imitation of Jesus the Good Shepherd. I wish likewise to encourage you to continue steadfast in facing the pastoral problems of each day, seeking together realistic solutions in accordance with the reality of the word of God and its almighty power, knowing full well that "what is impossible with men is possible with God". Jesus himself has laid down the standards for our people ; he gives the grace. It is up to us to offer his teaching in its fullness, waiting patiently for him to touch human hearts and to bring forth a good harvest. Indeed, we must be convinced that he who is "at work within us is able to do far more abundantly than all that we ask or think". For us, failure consists in doubting the infinite power of Christ's grace.
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4. It is clear that we must maintain our evangelical priorities : those essential values that affect the very life of the Christian communities. In particular, I would ask you to continue to make every effort in promoting catechetical instruction, religious education and the proper training of your seminarians. As Bishops, show your pastoral interest in your priests and give to all of them the expression of your fraternal love, so that they in turn may be effective instruments in the ministry of salvation. 5. In everything you do, maintain a vision of the Church as a community gathered together in Christ, a communion built up by his holy word, nourished by his Body and Blood, and loved by his Father in heaven. The local Churches for which you give your lives are the communities of your own beloved peopleGod's pilgrim peoplemaking up his Mystical Body and striving to live his very life amidst the customs of their own culturespurified and uplifted by the salvific Gospel of Jesusand amidst the events of daily life. This was my thought last year when I addressed the Bishops assembled in Nairobi and said : "By respecting, preserving and fostering the particular values and riches of your people's cultural heritage, you will be in a position to lead them to a better understanding of the mystery of
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Lk 18:27. Eph 3:20.
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Christ, which is to be lived in the noble, concrete and daily experience of African life. There is no question of adulterating the word of God, or of emptying the Cross of its power, but rather of bringing Christ into the very centre of African life and of lifting up all African life to Christ. Thus, not only is Christianity relevant to Africa, but Christ, in the members of his Body, is himself African" (7 May 1980). To minister to Christ's Body, to lead your people to full maturity in Christthis is your vocation as Bishops. Yes, this is your ministry : to lift up all African life to Christ, who in his members has himself become African, and who continues in his Church to proclaim a Gospel that liberates and saves.
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6. The criterion of your effective ministryyour effective episcopal ministryis absolute fidelity to Jesus Christ and to his word. It is up to us to plant and to water; God himself will give the increase and make the seed of his word grow in his own good time. He demands our trust, our obedience in preaching his message, our patience in awaiting the full harvest of salvation. You have indeed come to Rome carrying in your hearts the hopes of your ecclesial communities and the aspirations of all your people. Today, as pastors, you and I offer all of this to Jesus Christ, through the Immaculate Heart of Mary. 7. May you always be close to your priests, sustaining them in generosity and fervour, and assuring them that the Pope loves them and urges them to give themselves fully for the flock. To the religious sisters and brothers I send the expression of my gratitude for their consecration to the Kingdom and for the service that they lovingly give in the name of Jesus. Tell the seminarians that Christ needs them and is counting on their collaboration and perseverance. Assure the Christian families that their vocation is blessed by God and that their fidelity renders immense glory to the grace of Jesus Christ. And before all the People of God uphold the command of Christ in all its fullness : "Be perfect as your heavenly Father is perfect". This is truly your ministry as Bishops, servants of Christ's Gospel, chosen to shepherd the Church "which he has acquired at the price of his own blood".
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Dear brother Bishops, together let us praise Jesus Christ, who

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Of. 1 Cor 1:17. Mt 5:48. Acts 20:28.
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has called us to lay down our lives for our brothers and sisters, so "that they may have life, and have it abundantly". To him we renew the oblation of our lives ; to him we make the offering and consecration of the holy Church of God. Praised be Jesus Christ!
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Ad Consilii Secretariae Generalis Synodi Episcoporum sodales coram admissos.*
Venerabiles in Episcopatu Fratres, 1. Vehementer equidem rursus delector conspectu hic et congressu vestro, qui nempe efficitis Consilium Secretariae Generalis Synodi Episcoporum, quique his diebus Romae adestis, ut argumenta singula definiatis ac lineamenta ipsa statuatis operis illius, quod anno octogesimo tertio erit tractandum in sexta congressione generali Synodi Episcoporum. Laetor pariter magnopere, quoniam, secundum disceptationem anno iam superiore in Synodo habitam, atque secundum propositiones et sententias a Conferentiis Episcopalibus Sedisque Apostolicae officiis receptas, sapientissime proposuistis proximae Synodo hunc tandem titulum : Reconciliatio ac Paenitentia in Ecclesiae Munere . 2. Fateor vobis ipsum hoc argumentum non solum mihi omnino probari sed etiam inter Episcopos et sacerdotes totius Ecclesiae iam excitavisse magnum studium, animosque fidelium convertisse in eam rem pastoralem, quae hoc praesertim tempore maximum prae se fert momentum. Etenim reconciliatio et paenitentia constituunt ex se partem plane necessariam, immo fere praecipuam, nuntii salutis a Christo Domino in mundum adlati; propterea continent elementa quoque primaria ipsius vitae christianae morumque catholicorum. 3. A primis videlicet suae praedicationis initiis Christus inculcabat paenitentiae necessitatem atque cuncta opera patrabat, ut ab hominibus recte intellegeretur quasi fundamentum suae doctrinae industriaeque terrestris esse reconciliationem totius humani generis cum Deo Patre ac deinde hominum inter se. Suscepit Iesus et sua fecit praecepta Veteris Testamenti de infinito Parentis amore, qui omne vincit
7
Jn 10:10.
* Die 10 m. Octobris, a. 1981.
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peccatum. Eodem autem tempore condonavit ipse hominibus delicta et sic illustravit desiderium altum illud, quod nullus non homo fovet reconciliationis id est cum Deo suisque fratribus. Ad extremum tandem ille crucem salutiferam patiens demonstravit plenam Dei iustitiam et quadamtenus pleniorem ipsius misericordiam. Christus igitur semel nos docuit, quo modo misericordiam et consequi et largiri possemus, quo etiam modo superare valeremus dissensionem, invidiam, nimium nostri amorem, ut ad reiiciendum iustiorem humanioremque mundum omnibus viribus libere incumberemus. 4. Christus vero paenitentiae doctor reconciliationisque auctor non tantum exemplis suis ac verbis haec defixit vivendi principia, .verum pergit etiamnunc eadem ipsa facere ac docere per Spiritum suum in Ecclesia operantem, per nos demum pastores in Apostolorum locum suffectos ad Populum Dei via tuta et lucida ducendum. Ecclesia, mater nostra, quam adeo diligimus, servit Domino suo sine intermissione eiusque indulgentiam hominibus impertit dilargienda gratia divina per ministerium verbi ac per sacramenta salutis : Eucharistiae nominatim et Paenitentiae. Hos vicissim thesauros doctrinae evangelicae et gratiae supernae diligentissime custodimus nos quoque peccatores, dum eos cum fratribus et sororibus nostris pro Domino communicamus. 5. Hoc profecto est illud servitium caritatis, de quo Venerabilis Frater Noster Cardinalis Paulus Zoungrana ac Secretarius Synodi Venerabilis Frater Iosephus Tomko, mentis vestrae participes fideles locuti sunt in pergrato telegraphico nuntio, quem a vobis laetissimus ego accepi ex Aula Synodi die septimo huius mensis. Gratias singulis habeo vobis de significatione tantae fidelitatis tantaeque alacritatis in lineamentis conscribendis ad usum proximae Synodi. Scio vos cogitare solum Iesu Christi voluntatem, Ecclesiae universalis communitatem, omnium fidelium utilitatem, renovationis conciliaris verae prosperitatem, dum etiam hodie manus extremas imponatis consultationibus vestris ac deliberationibus de proposito argumento paenitentiae et reconciliationis in Ecclesiae missione. 6. Ex illa enim Synodo nasci certissime potest nova et acrior conscientia inter baptizatos homines illius iniuriae, quam baptismo nostro inferimus peccando, illius perpetuae indulgentiae misericordiaeque divinae, cuius semper egemus ut vocationi nostrae christianae in terris satisfacere possimus. At extra Ecclesiam similiter potest omnibus ho-
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minibus plurimum prodesse hic salutaris nuntius veniae ac reconciliationis fraternae, quem iterum explicabit enucleabit pronuntiant Synodus Episcoporum anno octogesimo tertio, vestro sub ductu. Nam huius temporis angores et animorum ipsorum errores, dubitationes immo et desperationes levabuntur valde ac minentur si recuperaverint homines veram spiritus libertatem, si agnoverint propriam naturam ad malum inclinatam simulque spem certam venire posse a Deo misericordi lucem salutemque. 7. Haec ideo tractavistis scientissime, Venerabiles in Episcopatu Fratres; ac praeparavistis hac hebdomade lineamenta praeclara theologici et pastoralis operis, quod restat ut sexta Synodi Episcoporum generalis congressio tempore suo perficiat. Permagni nimirum aestimo accuratam diligentiam vestram et constantem sedulitatem his in conventibus vestris, ne loquar de cotidiana fere industria ipsius Secretariae Synodi, cuius nempe est universa perpolire atque absolvere faciliorem in usum Synodi. Benedictionem Apostolicam, quam fidentes petivistis, super vos laboresque vestros iam laudabiliter exanclatos effundo ut fructus eorum quam uberrimi maturescant in praesenti et percipiantur in venturo ipsius Synodi tempore. Gratulor vobis de rebus actis et hortor vos ut, opitulante Ecclesiae Matre Maria, agere pergatis, unde proxima Synodus apte comparetur, reapse Ecclesiae adiuvetur communitas, genusque omne hominum valde laetetur.
V
Ad eos qui plenario coetui Sacrae Congregationis pro Gentium Evangelizatione interfuere coram admissos.*
Venerati Confratelli e Figli carissimi! 1. Nel rivolgere il pi cordiale benvenuto a voi che prendete parte, in questi giorni, alla X Assemblea plenaria della Sacra Congregazione per l'Evangelizzazione dei Popoli, si presenta subito alla mia mente tutto un insieme di circostanze che rendono particolarmente gradito a voi ed a me l'odierno incontro. Si verifica davvero per usare una parola del linguaggio liturgico una concorrenza di date e di fatti che appaiono tanto opportuni quanto provvidenziali. Siamo, innanzitutto, alla vigilia della Giornata Missionaria Mon* Die 16 m. Octobris a. 1981.
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diale, nel cui clima la vostra assemblea s'inscrive come un preannuncio ed uno stimolo, ad essa apportando ne sono sicuro un qualificato ed accurato contributo di aggiornamento alla luce del perenne e perennemente incalzante mandato di Cristo Signore : Euntes in mundum universum, praedicate Evangelium. Proprio ieri sera ha avuto solenne inaugurazione il nuovo anno accademico della Pontificia Universit Urbaniana, la cui attivit pure ordinata all'adempimento di quel superiore mandato. N dimentico come in essa, nel beli' Auditorium che io stesso ho avuto la gioia di inaugurare, si svolgono i lavori della vostra Assemblea. Quanto al tema, del quale dir pi avanti, esso appare in rapporto diretto con quello del pi recente Sinodo dei Vescovi e, per tale ragione, costituisce una tempestiva e positiva e consolante risposta alle indicazioni del Magistero. Ci sono, infine, due circostanze, direi, personali e per me molto significative : dopo la forzata interruzione, oggi mi dato di ritrovarmi con la vostra eletta schiera di Cardinali, di Vescovi, di Prelati, di Religiosi che presso il Dicastero missionario rappresentate tutte le regioni del mondo. E l'udienza come ha gi ricordato il Signor Cardinale Prefetto si svolge nel giorno che segna il terzo anniversario della mia elezione alla Cattedra di Pietro : circostanza, questa, che per me un ricordo ed un monito in ordine al peso formidabile che mi fu allora affidato e che grava, con le sue responsabilit, sulle mie deboli spalle.
1
2. Voglio, perci, salutare distintamente ciascuno di voi, qui presenti. Dico voi, Signori Cardinali, che in questo triennio del mio servizio apostolico mi avete tante volte e tanto fraternamente dimostrato il vostro affetto, la vostra disponibilit alla collaborazione, la vostra fedelt. E poi voi, Arcivescovi e Vescovi, che alle cure del gregge nelle rispettive diocesi o alle incombenze presso altri Organismi della Curia Romana, aggiungete il lavoro di membri o di consultori nella Congregazione de Propaganda Fide . E voi, Direttori e Collaboratori delle Pontificie Opere Missionarie, di cui conosco lo zelo nel tener viva la fiamma e la passione per la diffusione del Vangelo, attivando uno scambio multiforme tra le aree di antica cristianizzazione e le aree propriamente missionarie. Saluto, infine, i Superiori degli Istituti Missionari, come anche gli Officiali del Sacro Dicastero e tutti voi che
1
Me 16, 15.
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al convegno di questi giorni avete dato il contributo della vostra intelligenza e della vostra operosit. E ci tengo ad aggiungere che tale distinta rassegna vuol essere un segno di speciale gratitudine per l'opera evangelica ed ecclesiale, che voi svolgete non solo nel corso di questa assemblea, ma per il fatto stesso dell'appartenenza alla Sacra Congregazione, condividendo lo sforzo, che non potr mai cessare, di portare Cristo alle genti. Grazie vivissime, amati Fratelli e Figli ! 3. Vengo ora al tema, attinente al ruolo della famiglia nel contesto missionario . Ho gi accennato al suo collegamento con la trattazione sinodale dello scorso anno, e, dire che esso molto importante, potrebbe apparire superfluo. Non mi addentrer nel merito dell'argomento, perch l'avete discusso nelle relazioni generali e nei (( circuli minores . Ci che vorrei proporvi semplicemente qualche considerazione in ordine alla notevole variet che l'istituto familiare, con i suoi riti e tradizioni, presenta nel mondo missionario. Agli ambienti geo-culturali estremamente differenziati e tra loro lontani fa riscontro una tipologia complessa e quanto mai eterogenea della societ familiare. Ora noi, come cristiani, come responsabili dell'evangelizzazione, siamo portatori ed assertori di un nostro )) tipo di famiglia, che e si chiama la Famiglia Cristiana. Ecco il canone di riferimento, ecco il modello da ricopiare ! Si tratta forse solo di un ideale, cio di qualcosa di astratto che, per quanto bello e suggestivo, non pu essere tradotto nel costume? No certamente, ed proprio per questo, per l'urgenza di metterlo in pratica, che sorgono delicati problemi di ordine teologico e pastorale. Si avverte subito il nodo delle difficolt : da una parte bisogna studiare la famiglia cos come Ges Cristo l'ha voluta, bisogna guardare al suo fondamento ch' il matrimonio uno e indissolubile, nonch alle irrinunciabili prerogative della fedelt e della fecondit dell'amore ; dall'altra, occorre tenere ben presente la forma concreta della famiglia, quale esiste in un preciso ambiente umano e in un determinato territorio di missione. Il problema, in un certo senso, quello dell'acculturazione, come inserimento in un settore particolare, ma pure importante e vitale, del fermento evangelico. A volte il confronto tra ideale e realt potr portare ad una facile composizione, quando gli elementi etnici ed etici della cultura nativa siano componibili con i trascendenti valori cristiani ; altre volte il con-
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fronto metter allo scoperto una oggettiva contrapposizione, dove permangano tradizioni chiaramente pagane, oppure siano praticate la poligamia, il ripudio del coniuge, l'uccisione della vita nascente. Altre volte, infine, il rapporto intravisto come possibile tra i gravi postulati dell'etica matrimoniale e familiare cristiana e gli elementi della cultura locale richieder attento discernimento e costante prudenza. In questo terzo caso, forse pi frequente degli altri, il lavoro pastorale, demandato ai Vescovi ed ai Missionari, si far ancor pi delicato e pi arduo : esso dovr essere un'arte di illuminata sapienza, che come non dimentica n sacrifica alcuna delle esigenze anche severe della dottrina e della fede di Cristo, cos non calpesta n disperde le tipiche e pi genuine ricchezze di una popolazione. Dicevo che si ha qui un'applicazione del concetto di acculturazione : il cristianesimo ben lo sappiamo, perch lo ha ripetuto autorevolmente il Concilio Vaticano I I non distrugge quanto di vero, di giusto e di nobile una societ ha saputo costruire nel suo iter storico secondo le peculiari risorse, delle quali l'ha dotata il Creatore; ma su quel fondamento esso impianta i superiori valori che il suo Fondatore gli ha consegnato. Alla famiglia e al matrimonio, nella variet dei positivi elementi naturali )) che contraddistinguono sia l'una che l'altro presso ciascun popolo, il cristianesimo annuncia ed offre il dono della avvenuta elevazione al piano soprannaturale e sacramentale. Giammai, dunque, il missionario cesser di insegnare che il matrimonio evento di grazia e che la famiglia, gi nella dimensione coniugale e poi in quella parentale, ripresentazione in miniatura della Chiesa e dell'arcano rapporto che la Chiesa stessa ha col Cristo.
2
a. So che nelle discussioni della vostra assemblea stato dato non poco spazio alla famiglia come oggetto e come soggetto di evangelizzazione. Sono manifestamente aspetti complementari, che stanno ad indicare il duplice ritmo e, quasi, il respiro di una famiglia religiosamente viva : a lei arriva il Vangelo e da lei parte il Vangelo. Ricevere e dare ; ricevere per dare ! Oh come risuonano significative le parole dell'evangelista Giovanni a conclusione della guarigione miracolosa del figlio del funzionario regio di Cafarnao. Costui aveva implorato l'aiuto di Ges e gi aveva creduto, quando gli era stato detto di andare, perch il suo figlio viveva ;
3
2
Cfr. Cost. past. Gaudium et Spes, nn. 42; 58; Decr. Ad Gentes, n. 22. Gv 4, 50.
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ma, allorch del miracolo ebbe la definitiva conferma per bocca dei suoi servitori, allora egli credette con tutta la sua famiglia . S, la famiglia che ha ricevuto la fede, la famiglia veramente cristiana come proiettata a recare agli altri ed alle altre famiglie la fede che per grazia di Dio possiede. La famiglia cristiana disponibile alla evangelizzazione, di per s missionaria. Io, penso, cari Fratelli e Figli, all'apporto che le famiglie cristiane, ben formate ad esemplari per costume morale, possono dare all'annuncio del Vangelo. Allora educhiamole bene ; offriamo loro gli indispensabili sussidi per difenderle dalle insidie e dai pericoli, a cui nell'et moderna vanno incontro un po' dappertutto; rafforziamole e confermiamole nella preziosa testimonianza ((pro Christo et Ecclesia, che esse rendono di fronte alla societ circostante. Anche laddove le famiglie cristiane non sono che una minoranza esigua nel mezzo di un ambiente a maggioranza non cristiana, indispensabile e validissima resta la testimonianza che esse danno alle altre famiglie. Se saranno compenetrate in profondo dall'annuncio del Vangelo, avranno l'efficacia stessa di quel lievito che, nascosto in tre staia di farina, fa fermentare tutta la massa.
4 5
5. Consentitemi ora un ricordo. Due anni or sono, nel corso dell'udienza al Cardinale Prefetto, gli espressi il desiderio di partecipare ad una delle sedute della futura assemblea plenaria. Sed res aliter evenit! Se non ho partecipato di persona ai vostri lavori, ho avuto per la soddisfazione di ricevervi stamane. Alla gioia dell'incontro corrisponde l'apprezzamento per quanto state studiando. Voi lavorate per la famiglia, cio collaborate a scoprire, con sempre maggiore precisione, quale sia stato per l'uomo e la donna il genuino piano di Dio, e quel che pi conta siete impegnati a incarnarlo nelle diverse societ, alle quali portate Cristo ed il suo Vangelo. Vi assista in questo lavoro Colei che, sposa e madre incomparabile nel focolare di Nazareth, esercita gi un altissimo ruolo nella prima famiglia di Cristo; ma poi, in forza della suprema consegna ricevuta sul Calvario : Ecce filius tuus/ estende tale suo ruolo alla famiglia immensamente allargata dei fratelli di Cristo. In questo mese missionario e mariano giusto che nel suo nome sia conclusa l'importante vostra
4
Ibid.,
53.
Cfr. Mt 13, 33; Lc 13, 20-21. Qv 19. 26.
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assemblea, e che a Lei, Regina degli Apostoli, tutti noi ora ei rivolgiamo a conforto del rinnovato proposito di portare alle famiglie e alle genti il Vangelo delia salvezza. Con la mia Benedizione Apostolica.
VI
Ad S. B. Tekle Haimanot, Ecclesiae Ortodoxae Aethiopicae Patriarcam, in Arce Gandulfi coram admissum.*
Your
Holiness,
It is with a heart full of joy that I extend a warm welcome to you, my revered Brother, and to those who accompany you today. The pleasure of receiving you here at Castelgandolfo reawakens all my gratitude for the expressions of sympathy you sent on the occasion of the sad events that afflicted me during this summer. The close solidarity of so many brethrenitself an expression of Christian brotherhoodtogether with the prayers that they raised to God, provided an experience of the communion of life which springs from our common baptism and our faith in our one Lord Jesus Christ. I am therefore honoured by your visit and grateful for it. But my joy becomes greater still as I reflect that this meeting of ours is part of a much wider spiritual movement that common search among all Christians for growth together towards full unity. Lack of knowledge of each other's languages, very different historical circumstances, differences of outlook and culturefor these and other reasons our Churches came, as century succeeded century, to live apart. This in turn brought about a further obscuring of our understanding of each other. In calling Catholics to play an active part in the quest for full unity, the Second Vatican Council pointed out the need to form an accurate picture of other Christians as a necessary prerequisite for full unity. Thus it was that the Decree on Ecumenism laid particular emphasis on the sacramental reality by which our Churches remain very closely linked, above all in virtue of apostolic succession, the priesthood and the Eucharist; it declared explicitly that "through the celebration of the Eucharist of the Lord in each of these Churches, the Church of God is built up and grows in stature".
1
* Die 17 m. Octobris a. 1981. Unitatis Redintegratio, 15.
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The heritage handed down by the Apostles has been lived by our Churches in different forms and ways, and it has had a varied development in accordance with the natural gifts and circumstances of life proper to each. This has also led to different liturgical, disciplinary and theological expressions; in themselves, as long as this variety is complementary rather than contradictory, these different expressions are an enrichment for the life and the mission of the Church among all nations. Hence unity of faith can be clothed with the particular cultural and spiritual contribution of each people and of each local Church. The contacts which we have reestablished are now enabling us to rediscover the profound and true reality of this existing unity. Even the real divergences between us are being seen more clearly as we gradually free them from so many secondary elements that derive from ambiguites of language. This process requiresand this is indispensablethat we increase our direct contacts and develop our knowledge of each other. Theological conversations and dialogue will make an essential contribution to the clarification and definitive resolution of open questions, with a view to full reconciliation. The Catholic Church is very ready to initiate such direct contacts for the quest for full unity and to do all she can, in harmony with other Churches, to forward this search which corresponds, beyond all doubt, to God's will for his Church. In the process towards full unity it is necessary to bring about living contacts between the various communities, and to do this at different levels so as to involve all those who go to make up the varied life of the Church. Truly disinterested and cordial mutual collaboration sustained by common prayer can contribute not only to the obliteration of bitter memories of the past, but also to the consolidation of our present relationship and to its growth towards full unity. In this regard I would assure you of the desire of the Catholic Church in Ethiopia to pray and to work, in a spirit of fraternal love, so as to reach this goal, and, in the meanwhile, to experience, as a gift of the Holy Spirit, some of the benefits of Christian unity. Today the unity of Christians is more urgent than ever, both for the inner life of the Church and for its work of evangelizing the modern world. Amidst the present changes mankind is experiencing, a common
2 3
2 3
Cf. ibid., 14. Cf. ibid., 14-17.
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and united witness of all Christians can be the instrument of a more effective proclamation of the Gospel and also an active contribution to reconciliation among peoples and to the peace of the world. Your Holiness, as I express the thoughts which are prompted by your welcome presence in Rome, I wish to assure you of my sentiments of brotherhood and solidarity with the whole Church of Ethiopia over which you preside and to state the Catholic Church's readiness for ever closer contact and for that deeper dialogue which, fostered and sustained by prayer, will contribute to building up the unity willed by our Lord and Saviour Jesus Christ. I also greet, in your person, all the people of Ethiopia, and offer them my good wishes for a peaceful and constructive society and for fruitful prosperity.
VII
Ad episcopos Angoliae Insulaeque S. Thomae et Principis occasione oblata ad Limina visitationis coram admissos.*
Dilectos Irmos no Episcopado com muita alegra que vos recebo hoje, na primeira visita ad Limina Apostolorum aps a independencia dos vossos Pases, isto : de So Tom e Prncipe em 12 de Julho de 1975 e de Angola em 11 de Novembro do mesmo ano. Devido s conhecidas circunstancias, no me foi possvel encontrar o primeiro grupo de Bispos da vossa to querida terra, vindo em Junho passado, com o Senhor Dom Eduardo Andr Muaca, Arcebispo de Luanda e Presidente da Conferencia Episcopal. Mas em vos vejo representada a comunidade angolana e a de Sao Tom e Prncipe numa nova fase da sua vida como povo, com valores proprios, no concerto das naes. Para todos e cada um de vos, as minhas afectuosas saudaes que acompanho de preces ao Todo-Poderoso para que vos ilumine e fortalea na misso apostlica, toda ela dirigida para o bem-estar integral do hrnern, neste to importante momento histrico dos vossos dois Pases. 1. Tenho conhecimento da unio existente no vosso Episcopado e esta visita ao Sucessor de Pedro vem evidenciar tal nota de vitalidade da Igreja. Na verdade, como recorda o Segundo Concilio do Vaticano,
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o Romano Pontifice perpetuo e visivel fundamento da unidade, no s dos Rispos mas tambm da multido dos fiis. E cada um dos Bispos principio e fundamento visivel da unidade nas suas respectivas igrejas, formadas imagem da Igreja catlica, una e nica. Pelo que cada um dos Bispos representa a sua igreja e, todos em unio com o Papa, no vnculo da paz, do amor e da unidade, a Igreja inteira )).* 2. A Igreja em Angola como em Sao Tom e Prncipe urna realidade viva e vital. E f aremos quanto esteja ao nosso alcance para que possa continuar e aumentar esta sua vitalidade ao servio do bem-estar de todos, particularmente dos mais necessitados, sem exclusivismos. Aos Bispos, como Sucessores dos Apostolos, foi confiada pelo Senhor a misso de anunciar a mensagem do Evangelho a todo o hrnern. Isto, que para os Pastores um dever, reconhecido pelo Ius Gentium e codificado na Charta Magna das Naoes como direito natural do Hrnern. O trabalho que tendes realizado no campo catequtico, particularmente no que diz respeito juventude e familia, digno de especial meno. Desejo exortar-vos vivamente a prosseguir em tal sentido, possivelmente com novas iniciativas num espirito criativo de servio comunidade nas circunstancias concretas do momento histrico. 3. Urna das dificuldades maiores da vossa comunidade a escassez de sacerdotes. meritorio o cuidado que tendes dispensado as vocaoes religiosas e sacerdotais. Sao, na verdade, de importancia decisiva para a evangelizao e consolidao da vida de f dos povos. Todos os empreendimentos neste sector fundamental tm o meu mais complacen te apoio e o mais cordial alent. Como sabis, as vocaoes nascem, desenvolvem-se e amadurecem na familia. Sao, quase sempre, fruto de familias onde se vive intensamente segundo os principios da f. pois necessario atender familia, na senda do ltimo Snodo dos Bispos. Das boas familias viro os homens que sero fermento de urna sociedade cada vez mais justa, mais fraterna, de urna sociedade melhor. As vocaoes maduram num laicado consciente, plenamente realizado pela f, responsvel da sua funao no meio onde vive. Presentemente tendes apenas um Seminario Maior, em Huambo. As vocaoes, com a graa de Deus, esto aumentando. Quero recomen 1
Lumen Gentium, n. 23.
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dar-vos a adequada formao espiritual dos seminaristas, dos que sero vossos imediatos colaboradores. Tenha sempre lugar prioritario nos vossos planos pastorais. Os sacerdotes, os religiosos e as religiosas, que consagram a sua vida total, absoluta e incondicionalmente ao servio de Deus e ao amor do prximo, merecem toda a vossa solicitude para que se realizem com felicidade autentica, ainda que por vezes tenham que encontrar-se no mar alto e agitado. Com a alma exultante de alegra, vejo, como urna das caractersticas de vossa Igreja, a promoao solcita e incansvel de varios centros de vida contemplativa, revelando assim o primado dos valores espirituais ante o perigo de uma secularizao materialista do hrnern de hoje, o quai, mais que nunca, sente a necessidade dos valores do espirito. 4. Aprecio vivamente o vosso zelo vigilante e eficaz no campo da misso especfica da Igreja que, alheia a intervenes que esto fora da sua competencia, presta servios nao indiferentes causa da humanidade em geral e ao povo em cujo meio acta como Mae e Mestra, com particular solicitude pelos nlhos mais necessitados. Gostaria de exprimir o desejo de que a sabedoria humana de tocios os vossos eoncidadfios conhea e queira beneficiar-se com confiana da obra da Igreja. Da nossa parte encontraro sempre a porta aberta com a melhor e mais sincera boa vontade de servio. Continuai trabalhando com renovado entusiasmo. A cada um de vos, aos sacerdotes, religiosos, religiosas, seminaristas e ao querido povo de Angola e de So Tom e Prncipe os melhores desejos de felicidade, progresso integral, em penhor do que vos dou a Bno Apostlica. VIII
Ad eos qui plenario coetui Pontificiae Commissionis Codici Iuris Canonici recognoscendo interfuere coram admissos.*
Venerabiles
Fratres,
1. Die vicesimo quinto mensis Ianuarii anno millesimo nongentesimo quinquagesimo nono, festo nempe Conversionis Sancti Pauli, Decessor meus venerandae memoriae Ioannes Vicesimus Tertius nuntiavit Ecclesiae propositum suum convocandi Oecumenicum Concilium atque suscipiendi recognitionem tunc vigentis Codicis Iuris Canonici.
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Divina autem Providentia factum est ut initium solum videret illius permagni eventus, qui fuit Ecclesiae Concilium Oecumenicum Vaticanum Secundum, et ut inciperet tantum recognitionem cogitatam legum universalium Ecclesiae Latinae. Nihilominus potuit ipse lineamenta universalia describere venturi operis ad accommodandas ecclesiasticas leges, cum iam exacta Prima Concilii Sessione instituisset die vicesimo octavo mensis Martii anno millesimo nongentesimo sexagesimo tertio Pontificiam Commissionem recognoscendo Codici Iuris Canonici ac decrevisset ut eadem Commissio aggrederetur gravissimum opus suum operando communiter cum conciliaribus Commissionibus necnon Secretaria Generali ipsius Concilii ; consilium videlicet eius fuit clarissimum ut novus Codex ad effectum deduceret omnia quae Concilium affirmatur um esset et statuturum. 2. Novus igitur Codex excogitatus est una simul cum Concilio sed etiam et in primis intime coniunctus est cum eo. Ac revera ipsi conciliares Patres suis in deliberationibus commemoraverunt novum futurum Codicem cui praeterea materiam rationesque directorias dederunt. Secundum eorum mentem Codex esse debuit Concilii fructus, sive potius instrumentum ad exsequenda proposita et ad consequendos fructus a Concilio optatos. At, sicut pernotum est, Concilium Oecumenicum Vaticanum Secundum, cum mentis suae oculos intenderet in mysterium Ecclesiae (in Constitutione Lumen Gentium) atque in ipsius munus vel missionem apud huius temporis mundum (in Constitutione Gaudium et Spes), praebuit multo pleniorem prospectum Ecclesiologiae aperuitque fines multo vastiores in aestimanda necessitudine Ecclesiae cum mundo ipso. Hinc profecta est necessitas ut Ecclesiae leges ita exstructae sint quae cum eodem illo prospectu congruant quaeque finibus illis conveniant; ceterum haec necessitas iam explicate est declarata a Concilio ipso, ubi monuit ut in Iure Canonico exponendo haberetur ratio mysterii Ecclesiae. Etenim Ecclesiae leges recipiunt totam rationem suae exsistentiae ac fundamentum suum ex mysterio illo, quod proprio modo adiuvare debent ut patefaciant et impleant. Primum enim ac necessarium munus disciplinae ipsius Ecclesiae est ut indicet viaque adspectabili tradat donum salvificum in historia operans. Hac de re Concilium peropportune docuit : (( Sicut... natura assumpta Verbo divino ut vivum
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In Decreto
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organum salutis, Ei indissolubiliter unitum, inservit, non dissimili modo socialis compago Ecclesiae Spiritui Christi, eam vivificanti, ad augmentum corporis inservit . Munus insuper eiusdem Ecclesiae disciplinae est ut circumscribat ac defendat ambitum in quo ecclesialis caritas expleatur; hoc facit dum singulos adiuvat ut conscientiam acuant suorum iurium-officiorum, ut disponat exsecutionem illorum iurium et officiorum cum iuribus et officiis aliorum, ut per consentaneam propositorum operumque concordiam provehat verum totius Communitatis bonum. De hac re admonet meus Decessor venerandae memoriae Paulus Sextus: I u s . . . non est impedimentum, sed adminiculum pastorale ; non occidit, sed vivificat. Praecipuum eius munus non est, ut comprimat vel obnitatur, sed ut stimulet, promoveat protegat veraeque libertatis spatium tueatur )).
2 3
3. Hae profecto considerationes iusto in lumine collocant quanti momenti sit efficere ut Ecclesia se ostendat per institutiones iuridicas tamquam Sacramentum, seu signum et instrumentum intimae cum Deo unionis totiusque generis humani unitatis , id in se suscipiens, ut opere suo pastorali omnes homines ad salutem perducat, iuxta iussum et exemplum divini sui Conditoris, qui venit non ut iudicet mundum, sed ut mundus per ipsum salvetur. Eaedem autem considerationes id etiam patefaciunt, quam singulari prudentia, per quas difficultates, quantaque mole laboris Pontificia Commissio Codici Iuris Canonici recognoscendo munus suum inierit ab usque sua constitutione. In hoc opus operam suam contulerunt nonaginta tres Patres Cardinales et alii Episcopi variarum Continentium, uti membra; Consultores centum octoginta quinque ab omnibus orbis terrarum partibus, Conferentiae episcopales, Curiae Romanae Dicasteria, Studiorum Universitates, Sedes culturales, aliique viri in re canonica et pastorali necnon mulieres peritia praestantes.
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Ad hoc autem, quod spectabatur, oportuit potissimum tum Documenta Conciliaria atque postconciliaria diligentissime expendere; tum praeparare Principia quae Codicis Iuris Canonici recognitionem diriLumen Gentium, 8. Allocutio ad eos qui Conventui Internationali interfuerunt in urbe Roma favente Pontificia Universitate Gregoriana habito, exeunte saeculo ex quo Facultas Iuris Canonici eodem in Athenaeo constituta est: 19 Febr. 1977, i n : AAS 69 (1977), pp. 211-212. Lumen Gentium, 1. Io. 3, 17.
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gant : quae sane principia Episcoporum Synodus, anno millesimo nongentesimo sexagesimo septimo et discussit et probavit : tum denique amplissima consultatione consiliis uti omnium sive Episcoporum, sive Conferentiarum episcopalium, sive Dicasteriorum Curiae Romanae, sive Universitatum aut Coetuum quorum, quovis modo, interesset, circa proposita singulorum librorum. Ceterum acta et publica opinio magna consideratione, atque praecipue studiosi prosecuti sunt; quorum observationes et iudicia, interdum severa, non paulum profuerunt ad subtiliorem rerum definitionem. . His autem diebus Vos, Patres Sessionis Plenariae, in qua universum corpus Ecclesiae quodammodo repraesentatur, non solum geographice, sed etiam quoad culturas et populorum ingenia, in id vocati estis, ut acta iudicaretis. Ad hoc quod pertinet, video magno animi gaudio, vos impositum munus summo studio, praestabili scientia, admirabili concordia, viva sollicitudine pastorali, certo rerum usu atque animosa fiducia iniisse. Qui enim curastis ut quaestiones attenta diligentia examinaretis, iidem opiniones vestras, quae essent, prudenter ostendistis ; item et considerationes et sententias. Neque vos fugit Ecclesiae Pastores quam magni momenti sit Ius Canonicum in christiana communitate ; qui illustrastis etiam quam necessarium sit ut sacerdotes scientia Iuris Canonici erudiantur, ad diversa officia quae explenda sunt ad tutelam atque confirmationem ecclesialis communionis. Id autem praesertim non vos fugit : esse in Ecclesia necessitatem certi Iuris : ex quo sane enatum consilium atque desiderium, a vobis expressum, ut labor praeparatorius novi Codicis concluderetur, ut hic demum, definita Iuris forma, iam in usum veniret, ad bonum totius Ecclesiae. 5. Mea deinde cura erit attentissimo prorsus animo inspicere postremos fructus operis vestri necnon optata vestra de recognitione hac normarum canonicarum rite tandem terminanda. Interea perplacet mihi gratias vobis agere de magni pretii partibus quas omnes vos sustinuistis in hac Plenaria Sessione. Opportunitas accepta mihi pariter est ut extollam grave profecto officium quod his annis explevit Pontificia Commissio Recognoscendo Codici Iuris Canonici, cuius quidem sodales nulli pepercerunt labori ut
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vobis advenire permitterent hos ad felices effectus de quibus tantopere nunc laetamur. Gratissimus meus animus illis omnibus communiter patescat : Praesidi in primis Cardinali Pericli Felici, tum sedulis etiam Secretariis Episcopo Rosalio Castillo Lara ac Protonotario Apostolico Villelmo Onclin, et denique Consiliariis et ipsius Commissionis administris. Omnes hi plures annos sese dediderunt rerum studio et comparationi et colloquio spectantes unam semper aedificationem Populi Dei. Grates imo ex pectore eis habeo singulis. Ceterum facere non possum quin etiam Petri Sanctae Romanae Ecclesiae Cardinalis Ciriaci, primi Praesidis huius Pontificiae Commissionis, recorder atque primorum Secretariorum Jacobi S.R.E. Cardinalis Violardo, ac Reverendi Patris Raimundi Bidagor; itemque Sodalium et Consultorum, qui, vita functi, ad Patriam migraverunt. Memorem quoque mentem meam testari cupio universis quotquot opus secuti sunt et suas quoquo modo partes ad illud contulerunt. Retribuat omnibus Dominus copiosissimam sane remunerationem, cuius pignus sit Apostolica Benedictio quam libentissimus ego vobis impertio et illis, quos fraternae communionis amplexu in Domino foveo.
IX Ad Sudaniae episcopos occasione oblata ad Limina visitationis coram admissos.*
Dearly beloved
Brothers,
1. We have assembled today in our Lord Jesus Christ, under the sign of hope. Indeed, our very presence here together is a celebration of "Christ Jesus our hope", and all our reflections are made in union with him.
1
2. The history of the Church in the Sudan is a history of hope. The evangelization of your people was conceived in hope, and the seed of God's word was sown in hope. It was hope that gave rise to the dawn of evangelization ; it was hope that inspired all subsequent apostolic endeavours. Missionaries, who themselves were "stable and steadfast, not shifting from the hope of the Gospel", carried this hope to your ancestors. They themselves hoped in the One whom they preached, and
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* Die 30 m. Octobris a. 1981. 1 Tim 1:1. Col 1:23.

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in whose name they came to serve. Among the heroes of hope in your land there was the Apostle of the Sudan, Bishop Daniele Comboni, the centenary of whose death we have commemorated during this month. 3. Although far from complete, and despite innumerable difficulties, the harvest has been rich. The name of the Lord Jesus has been preached, and the hope of salvation has been proclaimed. Through divine grace the process goes on, as successive generations are led to perceive and identifyeven if only graduallythe One who is the term of all prophetic revelation, the Lord of Hope : "I see himbut not in the present; I behold himbut not close at hand".
3
4. The centenary of Bishop Comboni's death has itself become a symbol of hope in the Sudan. On that very day, three weeks ago, missionary hope found fulfilment as Archbishop Zubeir succeeded his beloved predecessor, Archbishop Baroni, as the Metropolitan of Khartoum. It is also a joy for me to note the various concrete projects that are being realized in conjunction with this important centennial celebration, as well as the zealous initiatives that your Episcopal Conference has sponsored in accordance with its pastoral plan of November 1979. And all these projects and initiatives are linked to the hope that is revealed in the Gospel of Christ. Further eloquent indications of hope and reasons for rejoicing are seen in the recent establishment of the Missionary Sisters of the Blessed Virgin Mary, and in the availability and assistance of other generous men religious. 5. Yes, dear Brothers, despite all the obstacles and tribulations that must be encountered on behalf of the Gospel, it is evident that the Paschal Mystery of Jesus is a perennial and effective source of hope for you and your people. Does not Saint Peter tell us that "we have been born anew to a living hope through the Resurrection of Jesus from the d e a d " ?
4
6. The desire of my heart today is to confirm you in this "living hope", to assure you of my fraternal and prayerful solidarity in Christ Jesus, and to give witness to the love of the universal Church for those ecclesial communities over which you preside and for which you give your lives in loving pastoral service. My message is a message of hope motivated by love for you, love for your priests, your sisters, your laity.
3
Num 24:17. 1 Pt 1:3.
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Through you and through all your people, united by word and sacrament as a community, the Lord Jesus wishes to keep alive the invincible hope of his Gospel. And at this juncture of history, you yourselves are called to shepherd your people, to lead them to place their hope in the merciful Saviour of the world, in the Redeemer of man. Yes, your pastoral service is to lead the flock entrusted to your care to hope in the efiicacy of Christ's passion, in the power of his Resurrection, in the reality of his promises, in the love of his Person. Beloved Brothers, your ministry and mine is to proclaim unceasingly the Incarnate Word of God, the Son of the eternal Father, "Christ Jesus our hope".
X Ad eos qui conventui Romae habito, LXXXX expleto anno ab editis Litteris Encyclicis Rerum Novarum, interfuere coram admissos.*
Cari Fratelli e Sorelle! 1. Sono lieto di pergere il mio cordiale saluto a tutti voi, Delegati delle Dicesi italiane e delle Associazioni cristiane, che siete convenuti a Roma nel segno delia novantesima ricorrenza anniversaria delPEnciclica Rerum Novarum dei mio Predecessore Leone XIII, recentemente ricordata anche dalla mia Lettera Laborem Exercens. L'iniziativa, indetta dalla Commissione delia Conferenza Episcopale Italiana per i problemi sociali e il lavoro, degna di compiacimento, perch intende dare un aiuto alle comunit cristiane ed ai singoli cristiani in ordine ad una loro presenza sempre pi coerente nella realt sociale italiana. Come, infatti, ha insegnato il Concilio Vaticano I I , la dissociazione, che si constata in molti, tra la fede che professano e la loro vita quotidiana, va annoverata tra i pi gravi errori dei nostro tempo ... Non si crei perci un'opposizione artificale tra le attivit professional! e sociali da una parte e la vita religiosa dall'altra . Secondo il Concilio, la dissociazione fra la fede da una parte e il proprio impegno sociale dall'altra un errore, poich implica e presuppone una concezione delia fede non conforme alla Tradizione delia Chiesa e una visione delPuomo non unitaria n completa. A ragione, perci, i Padri
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* Die 31 m. Octobris a. 1981. Gaudium et Spes, 43.
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conciliari hanno par lato di una opposizione artificiale , cio non fondata sulla verit intera delia persona umana. Questo insegnamento conciliare molto ricco di conseguenze che devono orientare il cristiano nel suo impegno sociale. Solo quando il cristiano conserva fedelmente la propria identit, sar in grado di dare il suo apporto specifico alia costruzione di una societ, che sia veramente conforme alla misura intera delia verit e delia dignit delia persona umana; il cristiano, cosi, forte di questa sua identit, potr pi efficacemente confrontarsi con quanti altri sono impegnati a concorrere alla edificazione delia medesima societ ed al vero progresso delFuomo. Diversamente egli diventa quel sale insipido, di cui parla il Vangelo, buono solo ad essere gettato via e calpestato dagli uomini. La coerenza con la propria fede non solo non impedisce al cristiano di essere presente ed impegnato nella costruzione delia societ, ma questa coerenza, vissuta senza compromessi, assicura dentro alla citt degli uomini la presenza di una luce, di una verit, di una vita nella quale i rapporti sociali nascono e si costruiscono sui riconoscimento delia dignit delPuomo. Sta in questo la responsabilia delia comunit cristiana ; se essa non se stessa, se non realizza una presenza autentica, viene a mancare alla societ, da parte dei cristiani, ci che le consente di essere una vera comunione di persone. L'unita pi importante che oggi si deve continuamente ricostruire quella tra fede ed impegno sociale, per evitare quella dissociazione o (( opposizione artificiale di cui parla il Concilio.
2
2. Se cerchiamo di scoprire le radici di tale dissociazione, non ultima fra esse si pone Pidea che la fede non offra reali orientamenti per guidare F impegno del cristiano nella societ, criteri oggettivi di valutazione per la coscienza. Ma, come ancora il Concilio Vaticano II insegna, solamente nel mistero del Verbo incarnato trova vera luce il mistero delPuomo ... Cristo ... proprio rivelando il mistero del Padre e dei suo amore svela anche pienamente Puomo a se stesso e gli manifesta la sua altissima vocazione . La fede quindi porta a compimento, purificndolo da eventuali errori, quanto anche la ragione umana pu conoscere delPuomo. E precisamente Pintera verit delPuomo, con le esigenze morali, incondizionate ed assolute, che ne scaturiscono, costituiscono Porientamento
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2
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primo e fondamentale delle scelte concrete del cristiano impegnato nella societ. Se la soluzione o, piuttosto, la graduale soluzione delia questione sociale, che continuamente si ripresenta e si fa sempre pi complessa, deve essere cercata nella direzione di rendere la vita umana pi umana, allora facile comprendere che ogni incertezza, ambiguit, compromesso nel campo delia visione delPuomo ha effetti assai negativi in ogni aspetto delia vita sociale. N si deve pensare che riferirsi alla verit sulPuomo ed alle esigenze incondizionate da essa conseguenti abbia scarsa incidenza sulla soluzione dei problemi quotidiani e concreti posti dalla societ. Al contrario ogni rapporto sociale, nella sua sostanza etica, consiste precisamente nel riconoscimento delia dignit di ogni uomo, nel riconoscere a ciascuno realmente il suo essere persona. Se il cristiano, dunque, non si lascia guidare nella sua attivit sociale da questa visione delPuomo, egli potra anche elaborare soluzioni parziali e tecniche di singoli problemi. In ultima analisi, non avr resa pi umana la societ, ma solo, al massimo, tcnicamente pi efficiente Porganizzazione sociale.
4
Alla luce di questi essenziali richiami comprendiamo il dovere-diritto del Magistero nei riguardi dei problema sociale. Chiamati corne sono a rendere testimonianza alla Verit, i pastori delia Chiesa hanno da Cristo stesso la missione e Pau tori t di dire all'uomo la verit intera sull'uomo e le esigenze di questa verit. Queste esigenze, in quanto scaturiscono dalla perenne identit delia persona umana, trascendono ogni situazione storica e proprio per questo sono capaci di guidare l'impegno dei cristiano in ogni luogo e tempo, essendo questi chiamati ad <( inscrivere la legge divina nella citt terrena )). La dottrina sociale proposta dalla Chiesa, pertanto, deve essere fedelmente seguita, n ci potranno essere ragioni di ordine storico che possano giustificare la infedelt alla medesima. Sarebbe costruire sulle sabbie mobili delle idologie e non sulla roccia di una verit che prima e al di sopra di tutte le idologie e di tutti i sistemi e dei medesimi criterio di giudizio. Solo da questa unita col Magistero, che insegna per mandato di Cristo la verit sulPuomo, pu nascere un impegno dei laico veramente efficace, capace cio di promuovere realmente la dignit delia persona.
5 6
Laborem exercens, 3. Cfr. Discorso di apertura ai Gaudium et Spes, 43.
Vescovi di Puebla, n.
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3. Sulla base di questo insegnamento del Magistero si crea la vera unita tra tutti i cristiani impegnati nella societ e con tutti gli uomini di buona volont. Esiste, deve esistere una unita fondamentale, che prima di ogni pluralismo e sola consente al pluralismo di essere non solo legittimo, ma auspicabile e fruttuoso. Questa unita consiste nella fedelt a quella verit intera sulPuomo di cui ho parlato ed alle esigenze e norme morali che da essa scaturiscono. Nei confronti di esse e delP insegnamento dei Magistero che le propone, il pluralismo non legittimo, dal momento che, in questo modo, ei si divide su ci che costituisce il fondamento stesso dell'impegno del cristiano nella societ. Si vede, pertanto, il lgame assai profondo che esiste fra P unit che deve esserci in ogni cristiano, di cui ho parlato alPinizio, e P unita di cui sto parlando ora. La dissociazione o la opposizione artificale , di cui paria il Concilio, fra la fede e Pimpegno sociale, spesso alPorigine di una dissociazione anche nelle comunit cristiane. Il pluralismo infatti, deve, in ogni caso, rispettare i suoi limiti intrinseci e non pu non tener conto del contesto storico, in cui il cristiano chiamato ad operare. E sso, in particulare, non pu r ender e legittime, per il cristiano, scelte incompatibili con la fede cristiana o con i valori irrinunciabili delVuomo e che, pertanto, in pratica signifieherebbero e costituirebbero una rinuncia alia propria spcificit cristiana, favorendo Vaffermarsi nella teoria e nella pratica di una visione di societ, che contraddice le pi profonde esigenze delia persona umana. La coerenza con i propri principi e la conseguente concordia nelPazione ad essi ispirata sono condizioni indispensabili per la incidenza delPimpegno dei cristiani nella costruzione di una societ a misura di uomo e secondo il piano di Dio. Il recupero delia propria identit di cristiani, la convinzione che in Cristo ogni uomo e tutto P uomo salvato, non solo professata ma testi moniata con una vera presenza cristiana nella societ, sono la base di ogni impegno del cristiano nel mondo. La ricorrenza dei novantesimo delia Rerum Novarum sia Poccasione e lo stimolo per questa presenza e per questo impegno, che auspico sempre pi incisivi e fruttuosi con Pausilio delia fconda grazia di Dio. Di questi voti pegno la Benedizione Apostolica che di cuore imparto a voi tutti ed estendo a quanti condividono la vostra generosa sollecitudine.
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NUNTIUS RADIOPHONICUS
Iis qui in Petriana basilica et in Assisiensi cathedrali templo congregatis, VIII exeunte saeculo ab ortu S. Francisci, vigilias agebant missus.*
Cari Fratelli e Sorelle, A voi tutti che siete riuniti nella Basilica di San Pietro, ed a voi che siete accorsi alla Cattedrale di Assisi per una speciale veglia di preghiera e di riflessione, che vuole essere il primo atto delle solenni celebrazioni dell'ottavo Centenario delia nascita dei grande santo e figlio delia Chiesa, Francesco, sono lieto di rivolgere la mia parola di saluto e di incoraggiamento, assicurandovi la mia spirituale partecipazione. So che in San Pietro sono radunati pi di cinquemila Frati di tutto il mondo, appartenenti alle quattro famiglie francescane, ai quali si aggiunge un largo numero di giovani Religiose di Istituti Femminili, di giovani membri dell'Ordine Francescano Secolare e di molti gruppi giovanili di ispirazione francescana, mentre nella Cattedrale di Assisi, ove anche Francesco s'inginocchi e prego, sotto la presidenza dei Vescovo convenuto numeroso poplo. Con queste mie parole intendo rivolgermi, anzitutto, ai giovani, perch proprio per essi stato indetto un Capitolo Mondiale delia Giovent Francescana, che si conclude in Assemblea orante attorno al sepolcro del Principe degli Apostoli, pietra fondamentale delia grandiosa costruzione ecclesiale : (( Tu sei Pietro e su questa pietra edificher la mia Chiesa. Il messaggio del Serfico Frate Francesco, perch profondamente evanglico, tuttora eloquente e ricco di insegnamenti. In questo momento soprattutto un aspetto che intendo sottoporre alia vostra riflessione : quello dei grande amore per la Chiesa, Corpo Mistico di Cristo, che si confondeva nel santo con quello per Cristo stesso. Il figlio di Pietro Bernardone fu uomo di Chiesa, si dedic alla Chiesa, e per la Chiesa, che mai disgiunse da Cristo Signore, impegno, anche nel dolore, ogni pi intimo palpito dell'anima, confermato in ci dalFinvito del Crocifisso di San Damiano : Va', e ripara la mia casa. Tale amore
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* Die 3 m. Octobris a. 1981. Mt 16, 18.
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caratterizz la sua vocazione di riformatore e prima ancora quella di converti to, di uomo nuovo. ben noto come ai tempi in cui prese vita la sua testimonianza e quella dei suo movimento, invalessero eresie ecclesiali, sempre vecchie e sempre nuove, che, pretendendo di ispirarsi al primitivo, introducevano divisioni e scismi, opponevano il Vangelo alia Chiesa gerarchica ed alia sua autorit, e poggiandosi su di una interpretazione soggettiva delia Sacra Scrittura, instauravano un libero esame, invocato prima ancora di presentarsi con questo preciso nome. Ora, il carisma e la missione profetica di Frate Francesco furono quelli di mostrare concretamente che il Vangelo affidato alla Chiesa e che deve essere vissuto ed incarnato primariamente ed esemplarmente nella Chiesa e con Passenso ed il sostegno delia Chiesa stessa. Egli, nel silenzio di un'umilt obbediente realizzo una luminosa immagine dell'uomo red en to, che ha sfldato i secoli. Cristo ha demandato alia Chiesa la continuit delia sua opera di redenzione, ed anche se Pinflusso di tale opera travalica i confini delia Chiesa visibile, per raggiungere quelli delPumanit intera, ispirando e sostenendo ogni valido ed autentico conato di amore e di dedizione, tocca alla Chiesa stessa, e quindi ai suoi figli, essere consapevole segno di salvezza, come afferma con incisive parole il Concilio: ((Cristo... per mezzo dello Spirito vivificatore costitui il Corpo che la Chiesa, quale universale sacramento delia salvezza; sedendo alla destra del Padre, egli opera continuamente nel mondo per condurre gli uomini alia Chiesa e attraverso di essa congiungerli pi strettamente a s e ... renderli partecipi delia sua vita gloriosa. Il mistero delia salvezza ci rivelato ed continuato e realizzato nella Chiesa, e da questa genuina ed unica fonte raggiunge, come aequa ((umile, utile, preziosa e casta, il mondo intero. Si tratta, cari giovani e fedeli, di essere consapevoli, di farsi carico, come Frate Francesco, di questa fondamentale verit rivelata, racchiusa nella frase consacrata dalla tradizione : (( Non vi salvezza fuori delia Chiesa . Da questa sola, infatti, scaturisce sicuramente e pienamente la forza vivificatrice destinata, in Cristo e nel suo Spirito, a rinnovare tutta Pumanit, e ordinante perci ogni uomo a far parte dei Corpo Mistico di Cristo.
2 3
Lumen Gentium, 52. Cfr. Apostolicam Actuositatem, 2; Presbyterorum Ordinis, 2 2 ;
Gaudium et Spes,
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Tralasciata, quindi, ogni critica superficiale, motivata spesso solo dal proprio disimpegno, necessario rinnovare in profondit una responsable sollecitudine, che si configura su di un duplice versante. Da una parte siete chiamati a testimoniare coraggiosamehte il Cristo, proprio in virtu delia vostra professione francescana, mediante una docile fedelt alla Chiesa, assicurando filiale obbedienza e collaborazione ai vostri Pastori e cercando il pi adeguato inserimento dei vostro apostolatu nella missione e quindi nella pastorale delle vostre chiese locali. D'altra parte, dovete proporvi di incrementare una valida risposta aile ncessita, alle aspirazioni, e alle sfide cruciali, con cui la realt del prossimo pi bisognoso interpella la vostra azione evangelizzatrice di giovani e di figli di Francesco di Assisi. I compiti sono vasti ed urgenti ; invochiamo insieme il coraggio e Pamore che animarono il Poverello di Assisi. L'ottavo centenario delia di lui nascita sia stimolo a vivere intensamente gli ideali che egli ancora oggi addita all'umanit, tanto bisognosa di salvezza. Sui vostri propositi, sui vostro impegno invoco Passistenza dei Signore mentre, in questa notte benedetta, ripeto con voi la preghiera che sgorg dal mio animo quando, a pochi giorni dalla mia elezione al pontificate mi recai ad Assisi per pregare sulla tomba del Serfico Padre : Aiutaci, San Francesco d'Assisi, ad avvicinare alla Chiesa e al mondo di oggi il Cristo. Tu, che hai portato nel Tuo cuore le vicissitudini dei tuoi contemporanei, aiutaci, col cuore vicino al cuore dei Redentore, ad abbracciare le vicende degli uomini delia nostra epoca. I difficili problemi sociali economici e politici, i problemi delia cultura e delia civilia contempornea, tutte le sofferenze delPuomo di oggi, i suoi dubbi, le sue negazioni, i suoi sbandamenti, le sue tensioni, i suoi complessi, le sue inquietudini... Aiutaci a tradurre tutto ci in semplice e fruttifero linguaggio dei Vangelo. Aiutaci a risolvere tutto in chiave evangelica affinch Cristo stesso possa essere "Via-Verit-Vi t a " per P uomo dei nostro tempo . Vi accompagno con la mia Benedizione.
4
4
Insegnamenti di Giovanni Paolo II, 1 (1978), 97-98.
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NUNTIUS SCRIPTO DATUS

Ob diem rei aiimentariae per orbem provehendae dicatum.
A S. E. MONSIEUR EDOUARD SAOUMA, DIRECTEUR GNRAL DE LA F . A . O .
Voici que l'Organisation internationale pour l'Alimentation et l'Agriculture a dcid de promouvoir, pour le 16 octobre 1981 trente-sixime anniversaire de son institution la premire Journe mondiale de l'Alimentation. Une telle initiative devrait faire prendre conscience, non plus seulement aux experts mais l'opinion publique, l'humanit entire, des problmes graves et urgents de la faim et de la malnutrition, et mobiliser les nergies de tous afin d'y faire face de faon solidaire. Je suis heureux de m'associer cet vnement, en me faisant le porte-parole de tous ceux qui souffrent d'une tragique sous-alimentation et qui en appellent la conscience de leurs frres. Je pense notamment aux quelque huit cent millions d'hommes, de femmes et d'enfants qui vivent dans un tat de pauvret absolue, et tous ceux qui subsistent dans des conditions trop prcaires pour assurer le pain du lendemain. Si tout homme a dj le devoir de s'en proccuper, comment ceux qui font profession de suivre le Christ pourraient-ils oublier qu'il s'est lui-mme identifi ceux qui ont faim? Je dsire donc m'unir tous ceux qui aujourd'hui proclament nouveau la ncessit de reconnatre et de garantir concrtement chaque homme l'exercice de son droit fondamental se nourrir. A ce droit correspond le devoir d'une action continuelle et programme pour un dveloppement organique selon un nouvel ordre international, capable d'assurer avant tout la suffisance alimentaire dans les divers pays du monde. Or un grave dsquilibre va s'accentuant entre les besoins des populations en de vastes zones et la nourriture disponible. Comment ne pas tre proccup des crises aigus que l'on prvoit prochainement en plusieurs continents? En m'appuyant prcisment sur les observations des experts de la F . A . O . , j'avais attir l'attention sur ce drame au seuil de la prsente anne (cf. homlie du 1 janvier). Certes, des facteurs complexes expliquent cette situation. Il y a une part de calamits naturelles. Mais l'homme y garde toujours sa part de responsabilit. Car il s'agit moins d'une insuffisance globale des proer
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duits alimentaires dans le monde que d'un manque de disponibilit et d'exploitation des immenses richesses que recle la nature et qui sont destines l'usage commun. Ne peut-on pas dire aussi que, parfois, le caractre prioritaire de l'agriculture a t sous-estim dans le processus global du dveloppement? Par ailleurs, il y a une distribution non quitable du produit du travail, sans parler de dpenses excessives pour rpondre des besoins superflus ou pour accumuler, de faon prilleuse, des armements dispendieux. La F.A.O. le sait mieux que quiconque : la ralisation du droit l'alimentation ne saurait se limiter une aide sous forme de nourriture immdiatement indispensable ni des initiatives occasionnelles, bien que ce soit videmment ncessaire dans les cas de dtresse. Il faut d'abord assurer plus largement aux populations qui souffrent de malnutrition l'accs effectif aux diverses richesses de la nature, du sous-sol, de la mer, de la terre. Il faut surtout envisager une autre politique agricole et un autre systme d'changes. Car, c'est un fait, les efforts des deux dernires dcennies de dveloppement sont bien loin d'avoir rsolu les problmes. Sans doute convient-il d'adopter des voies nouvelles qui permettent chaque pays de pourvoir, le plus possible, ses propres besoins alimentaires, sans dpendre excessivement des exportations extrieures. Comme je le disais dans ma rcente encyclique, des changements radicaux et urgents sont ncessaires pour redonner l'agriculture et aux cultivateurs leur juste valeur comme base d'une saine conomie, dans l'ensemble du dveloppement de la communaut sociale (Encyclique Laborem exercens, n. 21). C'est de la part de tous que doit venir aujourd'hui un effort concert : des Gouvernements, quel que soit leur systme conomique et politique ; des Organisations intergouvernementales et non gouvernementales; des diverses associations de volontaires, et je pense en particulier celles qui sont inspires par les Eglises et les communauts de croyants. C'est dans le cadre de cette coopration internationale indispensable que prennent place les initiatives de la F.A.O., selon sa fonction spcifique. Le Saint-Sige souhaite que cette Organisation puisse accomplir sa mission, de faon vraiment et mme toujours plus efficace, et en pleine conformit avec les idaux exprims dans ses statuts ; il souhaite donc aussi que son action soit reconnue et soutenue avec des moyens accrus par les Gouvernements des Etats membres. A l'occasion de cette premire Journe mondiale de l'Alimentation, j'exprime mes encouragements chaleureux et mes vux fervents tous
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ceux qui travaillent rsoudre la question cruciale de la faim, notamment tous les Reprsentants de ces Etats membres et des organisations prsentes, et d'abord au Directeur gnral de la F.A.O., aux fonctionnaires et tout le personnel de la F.A.O. Je prie Dieu auquel nous demandons chaque jour le pain quotidien ncessaire pour tous de bnir leurs personnes et de leur inspirer une action comptente et dsintresse au service de la subsistance de tous leurs frres. De la Cit du Vatican, le 14 octobre 1981. IOANNES PAULUS P P . II
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SACRA CONGREGATIO
DECRETUM GUAMENSIS
De mutatione nominis dioecesis.
PRO
EPISCOPIS
Apostolicis sub plumbo Litteris, die 16 mensis octobris anno 1979 datis, Praelatura Guamensis ad gradum et dignitatem dioecesis evecta est, servatis cum nomine tum sede exstinctae Praelaturae. Cum vero appellatio (( Guamensis potius a nomine portionis territorii mutuata sit nulloque modo respondeat appellationi civitatis in qua sedes episcopalis exstat, Exc.mus P. D. Michael Giambelli, Episcopus Guamensis, enixe postulavit, ut nomen suae dioecesis immutaretur. Sacra igitur pro Episcopis Congregatio, rata huiusmodi immutationem ad quamlibet ambiguitatem semovendam profuturam, praehabito favorabili voto Exc.mi P. D. Carmeli Rocco, Archiepiscopi titulo Iustinianopolitani in Galatia et in Dicione Brasiliensi Nuntii Apostolici, preces accipiendas censuit. Quapropter eadem Sacra Congregatio, vigore specialium facultatum sibi a Summo Pontifice Ioanne Paulo, Divina Providentia P P . II, tributarum, praesenti Decreto, perinde valituro ac si Apostolicae sub plumbo Litterae datae forent, statuit, ut dioecesis Guamensis nomen assumat, uti est in more, a civitate episcopali, vulgo (( Bragana do P a r a et posthac Brigantiensis de Para nuncupetur eiusque pro tempore Episcopus item Brigantiensis de Para cognominetur. Contrariis quibuslibet minime obstantibus. Datum Romae, ex Aedibus sacrae Congregationis pro Episcopis, die 13 mensis octobris anno 1981. 83 L. S. 83 Lucas Moreira Neves, Archiep. tit. Feraditanus maior, a Secretis
SEBASTIANUS
Card.
BAGGIO,
Praefectus
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PROVISIO ECCLESIARUM Latis decretis a Sacra Congregatione pro Episcopis, Ioannes Paulus Pp. II iis quae sequuntur Ecclesiis sacros Praesules praefecit. Videlicet : die 29 Septembris 1981. Cathedrali Ecclesiae Oleastrensi R. D. Antiochum Piseddu, e clero archidioecesis Calaritanae, hactenus parochum S. Annae in urbe Calari. Cathedrali Ecclesiae Oppidensi-Palmarum R. P. Benignum Aloisium Papa, Ordinis Fratrum Minorum Capuccinorum sodalem, hactenus in archidioecesi Barensi vicarium episcopalem. die 26 Octobris. Cathedrali Ecclesiae Guiratingensi, noviter erectae, Exc.mum P. D. Camillum Faresin, hactenus Episcopum Praelatum eiusdem sedis. Cathedrali Ecclesiae Boni Iesu a Gurgueia, noviter erectae, Exc.mum P. D. Iosephum Vzquez Daz, hactenus Episcopum Praelatum eiusdem sedis. Cathedrali Ecclesiae Raymundianae, noviter erectae, Exc.mum P. D. Candidum Lorenzo Gonzlez, hactenus Episcopum Praelatum eiusdem sedis. Cathedrali Ecclesiae Balsensi, noviter erectae, Exc.mum P. D. Rinum Carlesi, hactenus Episcopum Praelatum eiusdem sedis. die 28 Octobris. Cathedrali Ecclesiae Sancti Rochi R. D. Abelardum Franciscum Silva, e clero archidioecesis Bonarensis, moderatorem spiritus in seminario dioecesis Sancti Michaelis in Argentina.

DECRETA
I
MALACEN.-GIOHOREN.
De Cathedrae episcopalis translatione.
Summus Pontifex Paulus VI, v. m. per Constitutionem Apostolicam Spe certa, die 18 mensis Decembris anno Domini 1972 datam, Sedem et Cathedram Episcopales Dioecesis Malacensis-Giohorensis in loco
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vulgo Johor Bahru posuit Ecclesiam Deo in honorem Immaculatae Conceptionis B. M. V. dicatam ad Cathedralem templum elevavit. Nunc vero Excellentissimus Dominus Iacobus Chan Soon Cheong, Episcopus Malacensis-Giohorensis, ab Apostolica Sede enixe rogavit ut Cathedra Episcopalis a supradicta Ecclesia Immaculatae Conceptionis B. M. V. in eodem oppido Johor Bahru, ad novam Ecclesiam Sacratissimo Cordi Iesu dicatam, iam exstructam et proxime consecrandam, transferretur. Porro Sacrum hoc Consilium Christiano Nomini propagando, omnibus mature perpensis, porrectis precibus annuendum censuit. Quapropter, vigore specialium facultatum a Summo Pontifice Ioanne Paulo Divina Providentia P P . II sibi concessarum, suppleto, quatenus opus sit, eorum interesse habentium vel habere praesumentium consensu, praesenti Decreto, perinde valituro ac si Apostolicae sub plumbo Litterae datae forent templum Sacratissimo Cordi Iesu dicatum, in civitate Johor Bahru situm, ad dignitatem et fastigium Ecclesiae Cathedralis evehit, ecclesiam tamen Domino in honore Immaculatae Conceptionis B. M. V. ibidem exstantem, iuri communi aliarum ecclesiarum in ipsa Dioecesi Malacensi-Giohorensi, restituit. Ad haec exsecutioni mandanda, Summus Pontifex Exc.mum Dominum Renatum Raphaelem Martino, Archiepiscopum titulo Segermitanum ac Apostolicum in Malaysia Delegatum deputat, necessarias et opportunas eidem tribuens facultates, onere imposito ad eandem Sacram Congregationem mittendi authenticum exemplar actus peractae exsecutionis. Datum Romae, ex Aedibus Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, die septima mensis Septembris anno Domini 1981.
AGNELLUS
Card. Rossi, Praefectus
L. S. 83 D. S. Lourdusamy, a Secretis
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II
MANDETRIEN. -DUMNEN.
De Cathedrae episcopalis translatione.
Ad bonum animarum consulendum, Summus Pontifex Leo XIII anno Domini 1881 antiquam Dioecesim Dumnensem restituit, eiusque Sedem et Cathedram Episcopalem in oppido Mandetriensi, vulgo Mostar, in Herzegovina, constituit. Nunc vero Excellentissimus Ordinarius Mandetriensis-Dumnensis, ab Apostolica Sede enixe rogavit ut Cathedra Episcopalis ab ecclesia Domino in honorem Sanctorum Principum Apostolorum Petri et Pauli, in eodem oppido Mandetriensi, ad novam Ecclesiam Domino in honorem Beatae Mariae Virginis, Caeli Reginae et Ecclesiae Matris iam exstructa et hac ipsa die consecrata, transferretur. Porro Sacrum hoc Consilium Christiano Nomini propagando, omnibus mature perpensis, porrectis precibus annuendum censuit. Quapropter, vigore specialium facultatum a Summo Pontifice Ioanne Paulo Divina Providentia Pp. II sibi concessarum, suppleto, quatenus opus sit, eorum interesse habentium vel habere praesumentium consensu, praesenti Decreto, perinde valituro ac si Apostolicae sub plumbo Litterae datae forent, templum Domino dicato sub honore Beatae Maria Virginis, Caeli Reginae et Ecclesiae Matris, in civitate Mandetriensi sita, ad dignitatem et fastigium Ecclesiae Cathedralis evehit, ecclesiam tamen Sanctorum Apostolorum Petri et Pauli ibidem exstantem, iuri communi aliarum ecclesiarum in ipsa Dioecesi Mandetriensi-Dumnensi, restituit. Ad haec exsecutioni mandanda, Summus Pontifex Exc.mum ac Rev.mum Dominum Michaelem Cecchini, Archiepiscopum titulo Aquileiensem ac Apostolicum in Iugoslavia Pro-Nuntium deputat, necessarias et opportunas eidem tribuens facultates, onere imposito ad eandem Sacram Congregationem mittendi authenticum exemplar actus peractae exsecutionis. Datum Romae, ex Aedibus Sacrae Congregationis pro Gentium Evangelizatione seu de Propaganda Fide, die duodcima mensis Septembris anno Domini 1981.
AGNELLUS
Card. Rossi, Praefectus B D. S. Lourdusamy, a Secretis
L. B S.
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SACRA PRO
CONGREGATIO SANCTORUM
CAUSIS
i
TUSCULANA
Beatificationis et Canonizationis Servae Dei Mariae Gabrielae Sagheddu, Monialis professae Ordinis Cisterciensium Reformatorum.
SUPER DUBIO
An constet de virtutibus theologalibus Fide, Spe et Caritate tum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine, earumque adnexis, in gradu heroico, in casu et ad effectum de quo agitur. (( In hoc apparuit caritas Dei in nobis, quod Filius Dei unigenitus a Patre in mundum missus est, ut homo factus totum genus humanum redimendo regenerar et atque in unum congregaret (cf. 1 Io. 4, 9; Col. 1, 18-20; Io. 11, 52). Qui antequam seipsum in ara crucis hostiam immaculatam offerret, Patrem pro credentibus oravit, dicens: "Ut omnes unum sint, sicut tu, Pater, in me, et ego in te, ut et ipsi in nobis unum sint; ut credat mundus quia tu me misisti" (Io. 17, 21) . In hisce verbis Concilium Oecumenicum Vaticanum II principia et fundamenta proponit catholicae doctrinae de oecumenismo. Sed statim spirituales et absconditos eius fontes in intima cordium renovatione per gratiam divini Spiritus aperte attingit, ac sollicite ostendit. Ait enim : (( Oecumenismus veri nominis sine interiore conversione non datur. Etenim ex novitate mentis (cf. Eph., 4, 28), ex sui ipsius abnegatione atque ex caritatis Uberrima effusione proficiscuntur et maturescunt desideria unitatis . Et iterum : Haec cordis conversio vitaeque sanctitas, una cum privatis et publicis supplicationibus pro Christianorum unitate, tamquam anima totius motus oecumenici existimandae sunt, et merito oecumenismus spiritualis nuncupari possunt (Decretum Unitatis Redintegratio, nn. 3, 7, 8). Sed iam multo ante quam Concilium Vaticanum II magnum hoc commune votum unitatem Christianorum consequendi scripto confirmaret et illustraret quaenam essent vitae supernaturalis condiciones
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ut hoc fieret, Dominus in Ecclesia suscitaverat quosdam, voci Spiritus obsequentes, inscios temporum praenuntius, eos ad orationem et ad oblationem alliciens, ut prophetice significarent eius nuntium unitatis. In his excivit et in lucem protulit, priore huius saeculi parte, iuvenem Monialem Trappistam, Mariam Gabrielam Sagheddu, fortis Sardiniae humilem filiam, ut, quasi ignara, et testis esset supplicationis a Christo Patri exhibitae unum sint, et in hac perficienda primas ageret partes. Eius vita brevissima fuit. Nata die 17 mensis Martii, anno 1914, iri pago Dorgali, intra fines dioecesis Nuorensis, die 23 mensis Aprilis anno 1939, vesperis Dominicae Boni Pastoris est ad Sponsum vocata. Quinque et viginti anni omnino fuerunt, quorum duos et viginti in natali Sardinia egit, tres vero postremos Cryptae Ferratae in Trappae silentio. Puella Maria Sagheddu innotuit proprietatibus regionis suae vehementer signata, omnibus laudibus et vitiis gentis suae praedita. Forti animo et corpore fuit; ingeniosa et prudens; operosa et firma; modesta et verecunda; generosa et constans. Sed saepe eius indoles asperam se protulit, impotentem, irritabilem, pervicacem, insolentem, etsi non sine assidua et fortiore in dies voluntate se corrigendi. Adulescens religionibus solummodo necessariis contenta fuit, aperte et obstinate recusans meliora persequi ; namque lusus cum amicis, etsi insontes, malebat, quam paroeciales conventus. Sed duodevicesimum annum fere agens, anno 1932, sororem amisit tribus annis minorem, cui quodammodo mater fuerat. Maria gravi et recndito dolore commota est, qui brevi eam mutavit. Divina enim gratia providente, fecundo quodam discrimine pressa, ita spiritu maturescebat et intus augebatur, ut veram inciperet cordis conversionem usque ad mortem non desituram. Obsequenter pio et usu perito sacerdoti spiritum suum regendum commisit; Actionem Catholicam professa, assidue conventus et catechesim in paroecia frequentabat, ipsa catechista; diu in ecclesia morabatur precationes peractura, moxque coepit se Missa et Communione cotidiana corroborare, sentiens sibi necessarium esse Deum nancisci. Inde magis ac magis ad Deum ita properavit, ut unum et viginti annos nata sine ulla dubitatione ((totum illud eligeret, quod est Deus, eique se traderet. Suo confessario parens etiam in hoc maximo vitae suae momento, die 30 mensis Septembris anno 1935 Trappam Cryptae Ferratae adiit, petivitque ut sineretur in ea parvam suam oblationem deponere. Trappa Cryptae Ferratae vera palaestra ei fuit strictae obser-
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vantiae ; namque severa ibi clausura, asperae exercitationes paenitentiales, durus manuum labor, rigidum silentium et, imprimis, perpetuus cursus orationis, diurnus et nocturnus : quae omnia id spectant, iuxta S. Benedictum, ut Deus vere quaeratur et artior cum eo coniunctio. Expiatio, reparatio, incommoda, erant religiositatis eius temporis praecipua elementa, maxime monasticae pietatis. In Communitate tamen Trappensi Cryptae Ferratae, praeter laudabilia haec, nova alia in consuetudinem venerant, sive quod crescebat initialis oecumenicus motus, sive quod P. Couturier vehementer suaserat ut Octo dierum supplicationes pro Unitate Christianorum celebrarentur. Soror Maria Gabriela hoc aere oecumenicae oblationis toto pectore fruita est, eoque cum esset perfusa ostendit quantum posset et vellet totam se hac in re dicare. Pridie calendas Novembres, die festo Christi Regis, vota monastica profitens, suum amoris pactum cum Divino Sponso inierat, his verbis Dominum postulans : Consume me, tamquam parvulam amoris hostiam. Tribus post mensibus, mense Ianuario anno 1938, per Octavam Unitatis vitam obtulit pro Christianorum unitate, novam addens flammam ad holocaustum consummandum. Simpliciter, per oboedientiam superioribus praestitam, instanti Spiritus voci parens, vitam suam manibus credidit Divini Sponsi, qui ilico significavit se doni fragrantiam acceptam habuisse. Exinde enim continenter res adversae subsecutae sunt, iacturae, discessus, corporis et animi tormenta, quae omnia aequo animo suscepit. Ita, per divinam Crucis doctrinam, miro cum incremento, quod ipsa in suis epistulis testatur, consuetam et constantem adepta est eorum Spiritus fructuum possessionem, quos Apostolus ad Galatas enumerat quique sunt : Caritas, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia)) (Gal. 5, 20). Cum summo laboraret morbo, ex valetudinario S. Ioannis de Urbe hoc suae Abbatissae familiariter scripsit : Il Signore mi tiene sulla croce nuda, e io non ho altra consolazione che di sapere che soffro per compiere la volont divina e in spirito di obbedienza. Haec omnia passa est, divino charismate favente, tacite et occulte, sine intermissione oblationem iterando et absolute promovendo, in dies, heroice in fidelitate erga Amorem proficiendo. Ipsam vitae suae oblationem pro Christianorum unitate nihil aliud esse existimavit, quam rem communem, meram consequentiam parvae oblationis initio factae, quam studiose vel carissimos celavit quamque in secreto Dei silentio texit.
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Iuvenem igitur miramur huic aetati valde consentaneam; sincerum etenim exemplar vitae evangelicae pro suo tempore facta est, et ita paupertate spiritus, parvulorum et simplicium propria, effusit, ut inopinato signum temporum evaderet, index pro iuvenibus huius aetatis, qui vera et certa sitiunt et multo magis factis quam verbis moventur. Soror Maria Gabriela Sagheddu, quae in obscuro Trappae degit seque devovit, ultra Ecclesiam localem et natalem Insulam lucet; adeo ut cum in discrimine ultimo vitae esset, sibi caritatem et gratiam concil i a i t ab ipsis segregibus fratribus, praesertim a monachis Anglicanis et ecclesiali ratione significaret quantum, qui ex nuntio et mysterio Christi vivunt, unitatem sitirent. Pretiosa autem Servae Dei mors obtigit, ut superius iam est dictum, die 23 mensis Aprilis anno 1939, qui vicesimus quintus, expletus, erat eius vitae. Percrebrescens eius sanctimoniae fama caelestibus signis visa est confirmari. Quamobrem factum est, ut Causa de beatorum caelitum honoribus eidem decernendis ageretur. Itaque post Ordinarios, qui dicebantur, processus vertentibus annis 1958-1959 instructos, in ecclesiastica Curia Tusculana atque Rogatoriales apud Curias Nuorensem, Balneoregiensem et Friburgensem, edito super scriptis die 8 Februarii a. 1961 Decreto, Causa beatificationis introducta est apud Apostolicam Sedem die 15 Iulii a. 1965. Recognita deinde est, die 22 Ianuarii a. 1966, oboedientia Decretis Urbanianis super indebito cultu latis, atque Apostolicis, quos vocabant, processibus instructis anno 1966 super virtutibus in Curiis Tusculana, Nuorensi et Balneoregiensi, de inquisitionum tum ordinaria tum apostolica auctoritate institutarum iuridica validitate latum est Decretum die 17 Iulii anno 1969. Quibus omnibus rite absolutis, de virtutibus theologalibus et cardinalibus iisque adnexis Famulae Dei Mariae Gabrielae Sagheddu disceptatum est; et primum quidem, die 21 Octobris a. 1980, in peculiari Congressu Officialium Praelatorum Patrumque Consultorum Sacrae Congregationis pro Causis Sanctorum; deinde, die 27 Ianuarii a. 1981, in Plenario Coetu ad Vaticanum celebrato Patrum Cardinalium, ponente seu relatore Rev.mo Cardinali infrascripto Petro Palazzini. Tum Rev.mi Cardinales, tum antea Prelati Officiales Patresque Consultores, proposito dubio num Dei Famula virtutes christianas heroum in modum coluisset, adfirmantes responderunt. Quibus de rebus certior factus, die 5 Februarii hoc anno, per subscriptam Cardinalem Praefectum, Summus Pontifex Ioannes Paulus II
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Officiale
vota Sacrae Congregationis pro Causis Sanctorum rata habens, mandavit ut Decretum super heroicis Servae Dei virtutibus rite appararetur. Quod cum factum esset, Beatissimus Pater, accitis ad Se infrascripto Cardinali Praefecto simulque Causae relatore, aliisque convocari solitis, meque Antistite a Secretis, eisque astantibus, sollemniter edixit : Constare de virtutibus theologalibus Fide, Spe et Caritate cum in Deum tum in proximum, necnon de cardinalibus Prudentia, Iustitia, Temperantia et Fortitudine earumque adnexis Servae Dei Mariae Gabrielae Sagheddu, in gradu heroico, in casu et ad effectum de quo agitur. Hoc autem Decretum rite promulgari et in acta S. Congregationis pro Causis Sanctorum inseri mandavit. Datum Romae, die 4 Maii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
L. 83 S. 83 Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
II YENCHOWFUEN.
Canonizationis Beati Iosephi Freinademetz, sacerdotis missionalis Societatis Verbi Divini.
SUPER DUBIO
An eius Causa resumenda sit. In pago Abbatia, vulgaribus nominibus Badia vel Abtei, intra fines dioeceseos olim Brixinensis, nunc Bauzanensis-Brixinensis, ortum du xit Beatus Iosephus Freinademetz die 15 mensis Aprilis anno 1852. Presbyter anno 1875 ordinatus, domum missionum in Steyl (Neearlandia), quam Beatus Arnoldus Janssen paulo ante condiderat, ingressus est, et anno 1879 in Sinas missus, ibique ad finem vitae indefesse Evangelium annuntiavit. Quo facilius omnibus omnia fieret, ut omnes faceret salvos (cf. 1 Cor. 9, 22), studio sermonis et consuetudinum Sinensium totis incubuit viribus ; idque eo exitu absolvit, ut non solum lingua eorum, vestitu ceterisque externis formis, verum etiam ipsa vitae ratione, moribus mentisque habitu Sinensis inter Sinensis fieret. Dum pro boni pastoris munere aegroto cuidam, morbo typhi affecto, assidet, hunc ipsum contraxit; ex quo, die 28 Ianuarii anni 1908 mortuus est. Eum
Sacra
Congregatio
pro
Causis
Sanctorum
745
sanctitatis fama et miraculis clarum Summus Pontifex Paulus VI, die 19 Octobris Anno Sacro 1975, in Beatorum albo ascripsit. Ex eo autem tempore cultus et pietas in novensilem hunc Beatum, praesertim in dioecesi Bauzanensi-Brixinensi, adeo in dies crevit, ut, eius invocato nomine, favores, ni forte vera miracula, a Deo patrata ducerentur. Id testati sunt in suis ad Summum Pontificem postulatoriis litteris missis plures sacrorum Antistites et Sacerdotes, resumptionem Causae canonizationis eiusdem Beati enixe supplicantes. Instante igitur Rev.do P. Antonio Collet, Societatis Verbi Divini postulatore generali, in Congressu S. Congregationis pro Causis Sanctorum die 17 Iulii a. 1981 habito, praehabita sueta disceptatione, Em.mus Cardinalis Praefectus dubium posuit : An Causa Beati Iosephi Freinademetz resumenda sit. Et Rev.mi Officiales Praelati ceterique suffragium ferentes, una cum eodem Cardinali Praefecto, adfirmando responderunt, si id Summo Pontifici placuisset. De hisce omnibus certior factus, Summus Pontifex Ioannes Paulus I I , responsum Sacrae Congregationis ratum habens, edixit Causam canonizationis Beati Iosephi Freinademetz, Sacerdotis missionalis Societatis Verbi Divini esse resumendam. Datum Romae, die 31 mensis Iulii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
L. S. Iosephus Casoria, Archiep. tit. Foronovan., a Secretis III MARIANOPOLITANA

Canonizationis Beatae Mariae Margaritae Dufrost de Lajemmerais viduae d'Youville, Fundatricis Sororum a Caritate.
SUPER DUBIO
An eius Causa resumenda sit. Primus e Canadia exortus sanctitatis fios, Maria Margarita Dufrost de Lajemmerais nata est apud Varennes, prope urbem Marianopolitanam, die 5 Octobris anno 1701. Annos nata duo et viginti nobili equiti Francisco d'Youville nupsit, a quo sex suscepit liberos, quorum quattuor in tenerrima aetate ad Caelites evolarunt. Coniuge demortuo et
746
fere bonis omnibus destituta, vitam segregem ac pauperem duxit. Cum autem duo filii, qui ei erant superstites, sacerdotalem vocationem assecuti fuerint, ipsa totas in pauperes, infirmos aliosque id genus infortunatos vires ita impendit, ut mater caritatis universalis appellari meruerit. Quo autem piissimo huic officio aptius satisfaceret, nonnullas congregavit virgines, quae anno 1750 Ecclesiae novum in Canadia sacrarum virginum coetum constituerunt, scilicet Sororum a Caritate, quas Grises vulgo vocant. Virtutibus et meritis plena, die 23 mensis Decembris anno 1771, ad Deum evolavit. Venerabilem autem Servam Dei heroicum attigisse virtutum fastigium edixit die 3 Maii anno 1955 Pius Papa XII eamque, miraculis claram, die 3 Maii anno 1959 in Beatorum Caelitum album rettulit. Ex eo die Christifidelium erga novensilem Beatam pietas adeo est aucta, ut cum a pluribus in suis necessitatibus constitutis invocata sit, feliciter contigerit ut quaedam mirae sanationes, eadem intercedente, a Deo patratae dicerentur. Quapropter Sacrorum Antistites Canadienses Sororesque a Caritate plurimique fideles enixas preces Summo Pontifici porrexerunt, ut praedictae Beatae causa canonizationis rite resumeretur. Instante itaque Rev.do P. Angelo Mitri, Congregationis Missionariorum Oblatorum B. M. V. Immaculatae, huius Causae postulatore legitime constituto, habitus est, die 19 mensis Iunii anno 1981, Congressus Ordinarius Sacrae Congregationis pro Causis Sanctorum, in quo disceptatum est super dubio : An resumenda sit Causa canonizationis in casu et ad effectum de quo agitur. Et Em.mus Cardinalis Praefectus, una cum Officialibus Praelatis ceterisque suffragium ferentibus, omnibus mature perpensis, affirmando responderunt de resumenda Causa, si id Summo Pontifici placuisset. Quibus de rebus facta subscripto die Ioanni Paulo Papae II relatione, Sanctitas Sua responsum S. Congregationis pro Causis Sanctorum ratum habuit et confirmavit, scilicet : Causam canonizationis Beatae Mariae Margaritae Dufrost de Lajemmerais viduae d'Youvle, Fundatricis Sororum a Caritate, esse resumendam. Datum Romae, die 31 mensis Iulii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
L. S. Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
Sacra
Congregatio
pro
Causis
Sanctorum
747
IV
TIRASONEN. SEU PASTOPOLITANA
Canonizationis B. Ezechielis Moreno Diaz, Ordinis Recollectorum S. Augustini, Episcopi Pastopolitani.

SUPER DUBIO
An eius Causa resumenda sit. Ezechiel Moreno Diaz, in pago Hispanico vulgo Alf aro humillimis parentibus die 9 Aprilis anno 1848 natus, decimo septimo anno vitae suae vota religiosa in coenobio Montis Acuti Ordinis Augustinianorum Recollectorum emisit. In Insulis Philippinis Evangelii gentibus praedicandi causa missus ibique die tertia mensis Iunii a. 1871 sacro presbyteratu initiatus, mirabili sollertia doctrinam Christi per quindecim annos verbo et exemplo annuntiavit. Rector Collegii Montis Acuti in Hispania anno 1885 nominatus, elapso triennio, Columbiam uti Superior Provincialis ad Provinciam S. Mariae de Candelaria petiit. Episcopali dignitate anno 1894 auctus, vicariatui apostolico Casanarensi tunc primum constituto, per biennium praefuit. Demum anno 1898 ad dioecesim Pastopolitanam gubernandam translatus, sedulitate ac sollertia summa, gregem sibi concreditum ab infectis erroribus tunc temporis in Columbia serpentibus defendit, Ecclesiae iura strenuo animo vindicavit, errores debellavit, veramque Christi doctrinam scriptis, sermonibus ac sanctitate vitae evulgavit. Gravi et acerbissimo morbo correptus, octavum supra quinquagesimum agens annum, Sacramentis Ecclesiae confortatus, animam Deo in coenobio Montis Acuti, ubi vota religiosa emiserat, die 19 Augusti anni 1906 reddidit. Ipsius fama magis magisque post obitum crebrescente, Causa instituta est de Beatorum Caelitum honoribus ipsi decernendis ; servatis autem omnibus de iure servandis, Paulus Papa VI eum die 5 Novembris Anno Sacro 1975 Beatorum albo accensuit. Ex tunc autem novensilis Beati fama et christifidelium erga actuosum missionalem animarumque pastorem pietas magis magisque auctae sunt, et Deus beneficia Beatum ipsum invocantibus dilargitus est. Quae inter beneficia mirae quoque sanationes vulgantur. Id plures sacrorum Antistites familiarumque Augustinianorum Praesules testati sunt in suis ad Summum
748
Acta
Apostolicae
Sedis
Commentarium
Officiale
Pontificem missis litteris, quibus enixe petunt resumptionem Causae canonizationis eiusdem Beati. Instante igitur Rev.do P. Romualdo Rodrigo, Ordinis Augustinianorum Recollectorum, huius Causae legitimo Postulatore, habitus est, die 19 Iunii anno 1981, Congressus Ordinarius Sacrae Congregationis pro Causis Sanctorum, in quo disceptatum est super dubio: An resumenda sit Causa canonizationis, in casu et ad effectum de quo agitur. Et Cardinalis Praefectus una cum Officialibus Praelatis ceterisque suffragium ferentibus, omnibus mature perpensis, adfirmando responderunt, si id Summo Pontifici placuisset. Facta postmodum subsignato die Beatissimo Patri Ioanni Paulo II relatione, Sanctitas Sua responsum Sacrae Congregationis pro Causis Sanctorum ratum habuit et confirmavit, et Causam canonizationis Beati Ezechielis Moreno Diaz esse resumendam edixit. Datum Romae, die 31 Iulii A. D. 1981.
PETRUS
Card.
PALAZZINI,
Praefectus
L. S. B Iosephus Casoria, Archiep. tit. Foronovan., a Secretis
Diarium
Romanae
Curiae
749

Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza Umciale per la presentazione delle Lettere Credenziali: Sabato, 1 4 Novembre 1 9 8 1 , S. E . il Signor S E Y E D H A D I K H O S R O V S H A H I A N , Ambasciatore delia Repubblica Islmica dell'Iran presso la Santa Sede.
1
Sabato, 2 1 Novembre 1 9 8 1 , S. E . il Signor A N T O N I O C O R R E A D O L A G O , Ambasciatore del Brasile presso la Santa Sede. Sabato, 2 8 Novembre 1 9 8 1 , S. E . il Signor Ambasciatore d'Italia presso la Santa Sede.
3
CLAUDIO CHELLI,
Il Santo Padre Giovanni Paolo II ha ricevuto in Udienza: Sabato, 7 Novembre 1 9 8 1 , S. E . il Signor E L B O N G O , Presidente delia Repubblica del Gabon. Lunedi, 9 Novembre 1 9 8 1 , S. E . la Signora Primo Ministro delP India. Giovedi, 1 2 Novembre 1 9 8 1 , S. E . il Signor Primo Ministro di Malta.
RINO RBAGO, HADJ OMAR
INDIRA GANDHI,
D O M MINTOFF,
Venerdi, 1 3 Novembre 1 9 8 1 , S. E . il Signor F R A N C I S C O M E Presidente del Consiglio Mondiale per l'Alimentazione.
Lunedi, 16 Novembre 1 9 8 1 , S. E. il Generale R O H T A E W O O , Inviato Speciale del Presidente delia Repubblica di Corea. Domenica, 22 Novembre 1981, il Santo Padre si recato in Apostolico pellegrinaggio in Umbria, in Italia, sostando a Collevalenza e a Todi. Venerdi, 27 Novembre 1981, alla presenza del Santo Padre, si riunita la Sacra Congregazione per le Cause dei Santi.
1
Inizio delia Missione: 6 giugno Inizio Inizio delia Missione: 22 giugno delia Missione: 12 agosto
1981. 1981. 1981.
750
Acta
Apostolicae
Sedis
Commentarium
Officiale
SEGRETERIA DI STATO
NOMINE Oon Brevi Apostolici il Santo Padre Giovanni Paolo II a nominato : 10 novembre 1981. Mons. Elia Jarawan, Prelato ditore delia Sacra Romana Rota. Nunzio Apostolico in Uruguay.
21
S. E. Mons. Franco Brambilla, Arcivescovo titolare di

Viminacio,
Mons. Giovanni Bulaitis, Arcivescovo eletto di Narona,

Pro-Nunzio Apostolico nella Repubblica Centro-africana e in Congo, nonch Delegato Apostolico in Ciad.
Oon Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha nominato : 25 novembre 1981. L'Em.mo Signor Cardinale Joseph Ratzinger, Prefetto
delia Sacra delia Fede. Protonotari Apostolici Congregazione per la Dottrim
soprannumerari :
30 luglio 1981. Mons. Angelo Galli (Crema). 14 setiembre Mons. Luigi Lovazzano (Albano).
Prelati d'Onore di Sua Santit.
30 maggio 1981. Mons. Timothy Hannigan (Palmerston North). 12 giugno Mons. Domenico Biagio Madonna (Chieti). Mons. Angelo Lama (Foligno). 15 Mons. Guglielmo Spuntarelli (Foligno). Mons. Ernesto Buono (Foligno). 7 Mons. Pietro Paolo Prabhu (Madras). . luglio Mons. Robert E. Freeman (Corpus Christi). Mons. Patrick G. Higgins (Corpus Christi). )) Mons. Richard John Shirley (Corpus Christi). Mons. Lucian R. Brasley (Corpus Christi). Mons. Francisco Sanz Alonso (Madrid-Al cala). 13 )) Mons. Terzo Natalini (Forli). 29 Mons. Giuseppe La Greca (Nicosia). 10 settembre
Cappellani di Sua Santit:
12 giugno 1981. Il sac. Mario Ceccobelli (Perugia). 11 luglio Il sac. Vittorio Piccolo (Padova).
Diarium
Romanae
Curiae
751
11 luglio 1981. Il sac. Antonio Zilio (Padova). 30 Il sac. Dominique Rezeau (Luon). 7 agosto Il sac. Josefino S. Ramirez (Manila). Il sac. Jaime J. Mora (Manila). Il sac. Boanerges A. Lechuga (Manila). 10 settembre Il sac. Mathew Mankuzhikary (Ernakulam). Il sac. Augustine Kandathil (Ernakulam). Il sac. Vito Vasta (Nicosia). 14 Il sac. Romolo D'Ottavio (Albano). Il sac. Pio Vito Pinto (Albano).
ONORIFIOENZE Con Biglietti delia Segreteria di Stato il Santo Padre Giovanni Paolo II ha conferito :
La Gommenda delVOrdine di san Gregorio Magno, classe civile:
1981. Al Al Al Al Al 7 luglio Al 10 settembre Al 12 ottobre Al 15 Al
12
giugno
sig. sig. sig. sig. sig. sig. sig. sig. sig.
Gaudenzio Franchini (Milano). Giovanni Gatti Dafni (Milano). Enzo Marinoni (Milano). Luigi Riva (Milano). Antonio Riva (Milano). Moustapha El-Hindi (Libano). Giuseppe Lucrezio Monticelli (Roma). Camilo Reyes Rodriguez (Colombia). Daniel Senotier (Moulins).
Gregorio Magno, classe militare:
La
Gommenda delVOrdine di san
30
luglio
1981. Al sig. Salvatore Coniglio (Italia).
II Gavalierato delVOrdine di san Gregorio Magno, classe civile:
9 aprile 1981. Al sig. Robert Victor E. van der Lande (Bois-le-Duc). 25 maggio AI sig. Cyril Thomas Collins (Wellington). 4 giugno AI sig. Lode De "Wilde (Gand). 6 AI sig. George Bagohawe Harrison (Palmerston North) 9 luglio AI sig. Jacques Janin (Lyon).
La Gommenda delVOrdine di san Silvestro Papa:
1981. Al sig. Cornelis dam). 12 giugno AI sig. Vittorio Al sig. Benigno 10 luglio AI sig. Ruggero aprile
CO
Thomas Adrien Van Huygevoort (Rotte] Zuccari (Roma). Guidi (Milano). Pallucchini (Roma).
752
Acta
Apostolicae
Sedis
Commentarium
Officiale
13 luglio 1981. Al sig. 10 agosto Al sig. 14 setiembre Al sig. AI sig. Al sig. 15 ottobre Al sig. Al sig.
Il Cavalierato
Michle Arcangelo Pavese (Italia). Giulio Antonelli (Foligno). Giulio Gasperini (Roma). Umberto Isidoro Porfiri (Albano). Roberto Santini (Roma). Romano Baccarini (Forli). Giovanni Ragazzini (Forli).
delVOrdine di san Silvestro Papa:
19 gennaio 1981. Al 9 aprile Al Al Al 11 Al 12 giugno Al Al Al Al

sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig. sig.
22
26
29 luglio 7 agosto

10
Al Al Al Al Al Al Al Al Al Al Al Al Al Al Al
Godofredo Borromeo (Dumaguete). Franciscus R. J. Corten (Roermond). Adolf us J. G. Ruigt (Roermond). Joannes H. Castelijn (Roermond). Cornelis H. A. Keeson (Haarlem). Giacomo Franchi (Milano). Theodorus H. A. Booms (Rotterdam). Carlo Rivolta (Milano). Gerardus Wilhelmus Maria Grndemann (Rot terdam). Benito Minucci (Siena). Joannes Hubertus Limonard (Utrecht). Eduardus De Smit (Breda). Petrus van Wijk (Bois-Le-Duc). Cornelis Scheffers (Rotterdam). Gabriel Raymond Najar (Istanbul). Louis Rondelet (Lige). Vittorio Dusi (Verona). Armando Buttignoni (Gorizia). Battista Calligaris (Gorizia). Luigi Deluisa (Gorizia). Cirillo Korsic (Gorizia). Terenzio Sandrin (Gorizia). Federico Antonelli (Foligno). Guido M. Serpentino (Foligno).
NECROLOGIO 12 setiembre 1981. Mons. Edmund Ilcewicz, Vescovo tit. di Trevico. 4 novembre Mons. Teodosio Moreno Quintana, Vescovo gi di Huaraz
(Per).
7 10 20
Mons. Jonas Thaliath, C.M.I., Vescovo di Rajkot dei Sir-malabaresi (India). Mons. Gabriel Ganni, Arcivescovo di Bassorah dei Caldei
(Iraq).
Mons. Merlin J. Guilfoyle, Vescovo gi di Stockton (Stati

Uniti d'America).
An. et vol. LXXIII
31 Decembris 1981
N. 11

I
INDEX GENERALIS ACTORUM (AN. ET VOL. L X X I I I )
I - ACTA SUMMI PONTIFICIS

LITTEKAE ENCYCLICAE: 577.
NUNTII
RADIOTELEVISIFICT :
38,
296,
299, 547, 730.

NUNTII LITTERAE DATAE: APOSTOLICAE 441. ITINERA CONSTITUTIONES APOSTOLICAE : 5, 7, APOSTOLICA: 42, 304. MOTU PROPRIO SCRIPTO DATI: 34, 35, 554,
561, 733.
8, 146, 147, 217, 220, 221, 249, 251, 289, 445, 447, 473, 474, 528, 648, 689.
LITTERAE APOSTOLICAE : 10, 149, 150,
Il - ACTA SS. CONGREGATIONUM

S ACRA DEI: CONGREGATIO PRO DOCTRINA FI-
222, 253, 258, 290, 2 9 1 , 449, 450, 4 5 1 , 477, 480, 4 8 1 , 482, 483, 484, 529, 535, 538, 539, 540, 541, 542, 544, 649, 650, 690, 691.
CHIROGRAPHUM : CONVENTIO : 651. 545.
240.
CONGREGATIO PRO EPISCOPIS:
S ACRA
Decreta: 128, 736.

HOMILIAE : EPISTULAE: 152, 223, 262, 513, 266, 452, 662. 660,
Provisio ecclesiarum: 129, 207, 242, 277, 429, 459, 498, 563, 679, 737. Nominationes:
S ACRA
654,
658,
564.
PRO ECCLESIIS
692.
CONGREGATIO ALLOCUTIONES : 12, 14, 18, 22, 24, 30, ORIENTALIBUS :
32, 157, 160, 162, 181, 183, 197, 198, 2 0 1 , 227, 228, 234, 272, 273, 292, 485, 492, 668, 673, 700, 703, 706, 709, 7 1 1 , 716, 718, 720, 724, 726.
NUNTII GRATULATORII : 205, 302, 546,
Provisio ecclesiarum: 243.

S ACRA C O N G R E G A T I O P R O G E N T I U M E V A N GELIZATIONE FIDE : SEU DE PROPAGANDA
676, 677. 50 - A. A. S.
Decreta: 244, 278, 680, 737, 739.
754
Index
generalis
actorum
Provisio ecclesiarum: 131, 460. Nominationes: 132, 461.

S ACRA C O N G R E G A T I O P R O C A U S I S S A N C TORUM :
III DIARIUM ROMANAE CURIAE
Audientiae sollemniores: 137, 215,
245, 284, 437, 571, 685, 749.

SECRETARIA STATUS :
Decreta: 133, 208, 211, 281, 430,
433, 436, 462, 466, 500, 502, 505, 566, 681, 740, 744, 745, 747.
Nominationes: Necrologia: 143, 216, 248, 288,
440, 472, 512, 576, 688, 752.
* Ad inquirendum commodum haec ponitur distincta recensio. Officiales Romanae Curiae renuntiata In Secretaria Status: 685. In Sacra Congregatione pro Episcopis: 685. In Sacra Congregatione pro Sacramentis et Cultu Divino: 509. In Sacra Congregatione pro Clericis: 138. In Sacra Congregatione pro Gentium Evangelizatione seu de Propaganda Fide: 138, 437, 685. In Sacra Congregatione pro Causis Sanctorum: 246, 437. In Secretariatu ad Christianorum unitatem fovendam: 246, 509. In Secretariatu pro non credentibus: 246, 284. In Pontificia Commissione Codici Iuris Can. recognoscendo: 508. In Pontificia Commissione Codici Iuris Can. Orientalis recognoscendo: 685. In Pontificio Consilio instrumentis communicationis socialis praeposito: 246. In Pontificio Consilio pro Familia: 509. In Pontificio Consilio de Scientiis Historicis: 284. In Camera Apostolica: 284. In Praefectura rerum oeconomicarum S. Sedis: 138. In Administratione Patrimonii Sedis Apostolicae: 138. In Civitate Vaticana: 437. In Nuntiaturis et Delegationibus Apostolicis: 138, 245, 437, 469, 509, 571, 685, 750. Episcopi astantes Solio: 509.
Protonotarii Apostolici supra numerum: 138, 215, 246, 285, 438, 469, 509, 572, 686, 750. Praelati honoris causa: 138, 215, 246, 285, 438, 469, 509, 572, 686, 750. Cappellani Suae Sanctitatis: 139, 216, 246, 286, 438, 470, 510, 573, 686, 750. Viri Summo Pontifici astantes: 140. Ex Ordine S. Gregorii Magni: Gran Croce: 140, 247, 510; Commenda con Placea: 247, 286, 439 470, 510, 574; Placea: 141, 470, 511, 687; Commenda: 141, 247, 286, 511, 574, 687, 751; Cavalierato: 141, 147, 287, 439, 471, 511, 574, 687, 751. Ex Ordine S. Silvestri Papae: Gran Croce: 511; Commenda con Placea: 142, 471; Placea: 142; Commenda: 142, 247, 287, 439, 511, 574 ; 687, 751; Cavalierato: 148, 287, 440, 471, 511, 575, 687, 752.
?
140, 470, 287, 143,
Index
documentorum
chronologico
ordine
digestus
755
INDEX
DOCUMENTORUM ORDINE DIGESTUS
CHRONOLOGICO
I - ACTA IOANNIS PAULI PP. II

I - LITTERAE ENCYCLICAE 1981 Sept. 14 Laborem exercens. - Ad Venerabiles Fratres in Episcopatu, ad Sacerdotes et Religiosas Familias, ad Ecclesiae Filios et Filias, necnon ad universos bonae voluntatis homines: de labore humano, L X X X X expleto anno ab editis Litteris Encyclicis Rerum Novarum
577
II - LITTERAE APOSTOLICAE MOTU PROPRIO DATAE 1981 Mai. 9 Familia a deo instituta. - Pontificium Consilium pro Familia constituitur
441
III - CONSTITUTIONES APOSTOLICAE 1980 Ian. 27 SANCTI IOSEPH IN CALIFORNIA. Quoniam Episcopi. - Quadam plaga ab archidioecesi Sancti Francisci in California detracta nova conditur dioecesis nomine Sancti ioseph in California 4 CIVITAS REGALENSIS. Constat Militarium. - Praelatura Cluniensis per Apostolicas Litteras sub plumbo datas Episcopus titulo Doritanus ad gradum dioecesis nomine Civitatis Regalensis evecta planius describitur 12 BENIAMINACEVALENSIS. Christianam ad progressionem. - Quibusdam locis a Vicariatu Apostolico Ciachensi in Paraquaria Natione aliisque a Pilcomayoensi distractis nova conditur dioecesis nomine Beniaminacevalensis . . . . 11 TAGAMAMNA. Qui in Beati. - In Insulis Philippinis Praelatura Tagamna in dioecesis formam redigitur CAXIENSIS. Qui divino. - In Brasilia nova dioecesis Caxiensis constituitur .
13 TORONTINA SLOVAOHORTJM BYZANTINI RITUS. Apostolicae Sedis. -
249
Febr.
145
Iun.
217 7 528
Oct.
Nov.
Pro Slavachis fidelibus ritus Byzantini in Canadia commorantibus Eparchia Sanctorum Cyrilli et Methodii constituitur Apostolicae Sedi immediate obnoxia 24 SIBOLGANSIS. Sibolganses res. - Praefectura Apostolica Sibolgansis in Indonesia ad dioecesis gradum et dignitatem evehitur 13 ORLXTANA. Nuperius quidem. - Nova dioecesis in Nigeria nomine Orluana legitimo conditur iure SOROTIENSIS. Ad spiritualem. - Quibusdam territoriis ab Ecclesia Tororonsi in Uganda detractis, nova conditur dioecesis Sorotiensis nomine
220
8 147
221
756
Index 24
documentorum
chronologico
ordine
digestus
1 9 8 0 Dec. 1981 Ian.
I P I I E N S I S . Berum usu. - In Insulis Philippinis nova conditur Praelatura cognomine Ipilensis 3 S. IOSEPH IN BBASILIA. Qui in Beati. - Detractis nonnullis territoriis ab Ecclesiis Taubatensi et Crueismogiensi, nova dioecesis conditur nomine S. Ioseph in Brasilia . . . OKIGTJENSIS. Quandoquidem Sanctissima. - In Nigeria nova constituitur dioecesis, Okiguensis nomine MANNARENSIS. Qui volente Deo. - Nonnullis detractis territoriis a dioecesi Iaffnensi in Taprobane nova conditur dioecesis Mannarensis nomine 30 VIRIDARIENSIS. Spiritalibus necessitatibus. - Quibusdam demptis e Corumbensi dioecesi in Brasilia locis ex integro nova conditur ibidem dioecesis Viridariensis posthac nuncupanda GUARTJXIENSIS. Plane intellegitur. - Quadam plaga a dioecesi Crucismogiensi detracta nova conditur dioecesis nomine Guaruliensis
S S . VINCENTII ET ANASTASII AD AQUAS SALVIAS. Abbatia SS. Vin-
251 289
473
445
447
Mart. 25
Iul.
centii. - Territorii Abbatiae SS. Vincentii et Anastasii ad Aquas Salvias nova eademque aptior iuridica fit ordinatio 474 17 KIYINDANAE-MITYANANAE. Ut Populi Dei. - Quibusdam locis ab archidioecesi Kampalansi separatis nova conditur dioecesis nomine Kiyindana-Mityanana 689 30 MONOECENSIS. Apostolica haec. - Monoecensis dioecesis ad gradum archidioecesis evehitur adhuc Romanae Sedi immediate subiecta . 648
IV - LITTERAE APOSTOLICAE 1 9 8 0 Iun. 22 Adoranda Christi. - Venerabilibus Dei Servis Iosepho de Anchieta, Petro a S. Iosepho Betancur, Mariae ab Incarnatione, Francisco de Montmorency-Laval, Catharinae Tekakwitha, Beatorum honores decernuntur Quandoquidem publicae. - In Re publica Zimbabuae constituitur Apostolica Nuntiatura Venerabilis Frater. - B.M.V. Immaculata a concordia , in dioecesi Foroconcordiana in Argentina, Patrona dioecesis illius confirmatur In variis vitae. - Venerabili Servo Dei Aloisio Orione Beatorum honores decernuntur Esurivi enim. - Venerabili Servo Dei Bartholomaeo Longo, Beatorum honores decernuntur Multas inter Religiosas. - Venerabili Servae Dei Mariae Annae Sala, Sorori professae e Congregatione Religiosarum v. d. Marcelline, Beatorum honores decernuntur . . . . Beatam Virginem. - Cathedrale templum metropolitanae Ecclesiae Potentinae Beatae Mariae Virginis Caelo receptae dicatum a d honorem Basilicae Minoris evehitur . . . . Qui summi Dei. - S. Honoratus Episcopus confirmatur Patronus Pistorum atque Furnariorum in Argentina Martyres id est. - Cathedrale templum archidioecesis S. Crucis de Sierra, in Bolivia, ad gradum Basilicae Minoris evehitur Egregiae virtutis. - SS. Cyrillus et Methodius totius Europae caelestes apud Deum Compatroni a Summo Pontifice motu proprio constituuntur Sanctus Antonius. - Fit facultas sacras exuvias S. Antonii Patavini inspiciendi atque recognoscendi Ut est consuetudo. - Civitatis Ialespolitanae Patronus apud Deum Sanctus Expeditus martyr confirmatur
253 477
Sept.
27 8
222 477 529
Oct.
26
532
Nov.
10 U 149
Dec.
12 25 31
258 150 290
1 9 8 1 Ian.
1 14
Index 1981 Ian. 21
documentorum
chronologico
ordine
digestus
151
Febr.
29 12
18
22
Mart.
10
16
17
Apr.
21 27
Mai.
11
Iun.
18
24 30
Aug.
18
Sept.
Cum ducentesimus. - Sinitur pretioso diademate redimiri imago Beatae Mariae Virginis vulgo Iconavetere nuncupata, quae in cathedrali tempo metropolitanae Ecclesiae Fodianae exstat Tanta est. - Sinitur Episcopus Ipialensis Imaginem B.M.V, a Visitatione coronare, quae est in urbe Ancuya, in Columbia Quae sacra. - Cathedrale templum dioecesis Vestanae Beatissimae Virgini Mariae caelo receptae sacrum tollitur ad Basilicae Minoris gradum honoremque . Quandoquidem usu. - Sanctus Ambrosius episcopus et Ecclesiae doctor confirmatur caelestis Patronus singularis apud terrenum Gallorum exercitum manipuli negotiis administrationis ipsius procurandis Quod ait. - Dominico Ibez de Erquicia, Iacobo Kyushei Tomonaga, Sacerdotibus Ordinis Fratrum Praedicatorum, Laurentio Ruiz, Laico, atque XIII Sociis honores Beatorum decernuntur Quandoquidem sancta. - SS. Apostoli Petrus et Paulus confirmantur Patroni principales dioecesis de Phat-Diem, in Vietnamia Bernardinopolitanae dioecesis. - Sanctus Bernardinus Senensis Patronus principalis dioecesis Bernardinopolitanae in California confirmatur; Beata vero Virgo Maria, Dominae Nostrae Guadalupensis sub titulo, Patrona secundaria . Pluribus iam. - Copiarum navalium Venetiolae nationis constituitur caelestis Patrona ipsa Beatissima Virgo Maria sub titulo Dominae Nostrae de Valle honorata Sacra aedes. - Sacrarium Domini a Miraculis in dioecesi Sanctae Rosae de Osos ad gradum tollitur Basilicae Minoris dignitatemque Quoniam in praesenti. - In Re publica Togana Nuntiatura Apostolica conditur Satis superque. - Templum in archidioecesi Apparitiopolitana Beatae Mariae Virgini sub titulo Nossa Senhora Aparecida dicatum ad gradum et dignitatem Basilicae Minoris evehitur Quod ipsum. - Aedes Manilensis archidioecesis princeps Beatae Virginis Mariae sacra sub titulo Immaculatae Conceptionis ad honorem attolitur Basilicaeque dignitatem Minoris . . Semper quidem. - In urbe vulgo Seregno, in archidioecesi Mediolanensi, templum S. Iosephi ad honorem atque dignitatem Basilicae Minoris evehitur Gratum fuit. - Beata Maria Virgo sub titulo Nuestra Seora de Itat Patrona principalis, S. Thomas apostolus Patronus secundarius confirmatur dioecesis S. Thomae in Argentina Totius iamiam. - Em.mus P. D. Bernardinus S.R.E. Cardinalis Gantin Summi Pontificis ad XLII Eucharisticum ex omnibus Nationibus Conventum, Lapurdi in Gallia agendum, Legatus renuntiatur Maximum conferentes. - In Re publica Singaporensi Nuntiatura Apostolica instituitur Qui semper. - Beata Maria Virgo sub titulo Santa Maria delle Aeque confirmatur Patrona principalis dioecesis Uxellensis et Terralbensis Tanta est. - Beata Maria Virgo, quam populus vulgari sermone honort per titulum Nuestra Seora de la Presentacin , confirmatur Patrona dioecesis S. Philippi in Venetiola . Quoniam conscii. - Apud civitatem Dominicae Apostolica excitatur Nuntiatura
291 449
450
451
535
480
481
482
483 484
538
539
540
541
542 649
544
650 690
758 1981 Sept. 9
Index
documentorum
chronologico
ordine
digestus
Templa Sanctorum. - Templum Hungaria ad gradum et evehitur
cathedrale Veszprimiense, in dignitatem Basilicae Minoris 691
V - CHIROGRAPHUM 1981 Mai. 31 Consilium Patrum Cardinalium ad quaestiones organicas et oeconomicas Apostolicae Sedis expendendas constituitur . .
545
VI - CONVENTIO 1981 Iul. 30 Conventio inter Apostolicam Sedem et Principatum Monoecensem 651
VII - HOMILIAE 1981 Ian. Febr. 1 Calendis Ianuariis a. 1981 in Basilica Petriana habita . . . 14 In Romano templo S. Clementis ad Lateranum a Summo Pontifice sacris in honorem S S. rum Cyrilli et Methodii, Europae Patronorum, litante habita 19 Interamnae, in Italia, habita in sollemnitate Sancti Ioseph . 26 In Italico pago vulgo Sotto il Monte cognominato habita . . 4 In foro Sancti Petri habita, occasione oblata Beatificationis Servorum Dei Alani de Solminihac, Aloisii Scrosoppi, Richardi Pampuri, Claudinae Thvenet, Mariae Repetto . 152
Mart. Apr. Oct.
262 266 452
662
VIII - EPISTULAE 1980 1981 Mai. Mart. Mai. Aug. Sept. R.P.D. Ioanni Pasztor, Episcopo Nitriensi Ad universos Ecclesiae Episcopos volvente anno MDC a Concilio Constantinopolitano primo necnon MDL a Concilio Ephesino 12 R.D. Praeposito Generali Congregationis Missionis IV expleto saeculo ab ortu S. Vincentii de Paul, presbyteri . . . 20 Reverendissimo Episcopo Fuldensi volvente anno DCCL ab obitu S. Elisabeth Hungariae 14 Em.mus P. D. Augustinus S.R.E. Card. Casaroli, VIII expleto saeculo ab ortu S. Francisci, Summi Pontificis ad Franciscalem annum Assisii aperiendum Legatus renuntiatur . 14 R. P. Praeposito generali Carmelitarum D i s c , IV exeunte saeculo ab obitu sanctae Teresiae a Iesu 24 25 223 513 654 658
660 692
Oct.
IX - ALLOCUTIONES 1981 Nov. Ad Exc.mum Virum Moustafa Kamal El-Diwani, Rei publicae Arabicae Aegyptiae apud Sanctam Sedem constitutum Legatum, demandati muneris testes Litteras Summo Pontifici tradentem 29 Ad Exc.mum Virum Iosephum Ioachimum Puig de la Bellacasa y Urdampilleta, Hispaniae apud Sanctam Sedem constitutum Legatum, crediti sibi muneris Summo Pontifici testes Litteras tradentem 6 Ad eos qui conventui italorum Iurisperitorum catholicorum Romae habito interfuere coram admissos: de contraria iuris et violentiae notione 11 Ad quosdam Vietnamiae sacros Praesules, occasione oblata a d Limina visitationis coram admissos : ex arta episcoporum unione gregis unitas sequitur 10
227
12
1980
Dec.
14
18
Index 1980 Dec. 12
documentorum
chronologico
ordine
digestus
759
15
18
19
20
22
1981
Ian.
10
12 17
19 24
30
31
Mart.
Apr. Iun.
26 2 7
Oct.
3 5
Ad Exc.mum Virum Hugonem Escobar Sierra, apud Sanctam Sedem Columbiae Legatum constitutum, crediti sibi muneris Summo Pontifici testes Litteras tradentem . . . . Ad Exc.mos Viros negotiis exteris Argentinae et Chiliae praefectos in aedibus Vaticanis coram admissos Ad Exc.mum Virum Salomonem Rahatoka, Madagascariae apud Sanctam Sedem Legatum constitutum, crediti sibi muneris Summo Pontifici testes Litteras tradentem . . Ad Exc.mum Virum Anwar Sabri Abdul Razzak, Iraquiae apud Sanctam Sedem constitutum Legatum, crediti sibi muneris Summo Pontifici testes Litteras tradentem Ad Exc.mum Virum Cvijetin Mijatovic consilii Rei publicae Socialisticae Foederatae Iugoslaviae administrandae praepositi Moderatorem, qui Summum Pontificem visit, habita Ad Exc.mum Virum Yaya Diarra, Malianae Rei publicae apud Sanctam Sedem constitutum Legatum, demandati muneris testes Litteras Summo Pontifici tradentem Ad Patres Cardinales, Pontificalis Domus Romanaeque Curiae Praelatos, omina et vota Summo Pontifici, instante sollemnitate Nativitatis D. N. Iesu Christi, proferentes . . Ad Exc.mum Virum Masami Ota, Iaponiae apud Sanctam Sedem Legatum constitutum, crediti sibi muneris testes Litteras Summo Pontifici tradentem Ad Exc.mum Virum Ioannem Proksch, Austriae apud Sanctam Sedem constitutum Legatum, demandati muneris testes Litteras Summo Pontifici tradentem Ad Exc.mos Viros nationum Legatos apud Sedem Apostolicam, initio anni 1981 omina et vota Summo Pontifici promentes Ad Exc.mum Virum Iosephum Quao Cleland, Ganae apud Sanctam Sedem constitutum Legatum, crediti sibi muneris testes Litteras Summo Pontifici tradentem Ad Urbis Magistrum et Administratorum coetum, ineunte anno 1981, omina Summo Pontifici proferentes Ad Praelatos Auditores ceterosque Officiales et Administros Tribunalis Sacrae Romanae Rotae: in ferendis sententiis responsis Dicasteriorum et Tribunalium Sedis Apostolicae standum est Ad S. Paenitentiariae Tribunal et Urbis basilicarum paenitentiarios: sacramentalis confessionis necessitas, iure divino introducta, adhuc viget et semper in Ecclesia vigebit . . Ad academicas Auctoritates, professores et alumnos Pontificiae Universitatis Salesianae in eiusdem Athenaei aedibus habita: discipuli ad catechesim praecipue instituantur . Ad Exc.mum Virum Kim Joa Soo, Coreanae Rei publicae apud Sanctam Sedem constitutum Legatum, qui Summo Pontifici Litteras concrediti muneris fidem facientes tradidit . Ad eos qui plenario coetui Sacrae Congregationis pro Institutione Catholica interfuere coram admissos Ad eos qui plenario coetui Secretariatus pro non credentibus interfuere coram admissos Die Pentecostes, ad Clerum et Populum mane in Petriana Basilica congregatos, XVI exeunte saeculo a Concilio Constantinopolitano I celebrato, habita Die Pentecostes, ad Clerum et Populum vesperi in area Liberianae basilicae congregatos, XV saeculo cum dimidio exeunte a Concilio Ephesino celebrato, habita . . . . Ad Pontificii sophorum Collegii sodales in Arce Gandulfi coram admissos Ad eos qui plenario coetui Pontificii Consilii pro Laicis interfuere in Arce Gandulfi coram admissos
22 24
30
32
157
160
162
181
183 185
197 198
228
201
234
272 273 292
485
492 668 673
760 1981

Index Oct.

documentorum
chronologico
ordine
digestus
5 6 9 10 16
Ad episcopos Gambiae, Liberiae et Montis Leonini, occasione oblata a d Limina visitationis coram admissos . . . Ad Commissionis Theologicae Internationalis sodales in Arce Ad quosdam Tanzaniae episcopos, occasione oblata a d Limina
700 703 706
Ad Consilii Secretariae Generalis Synodi Episcoporum sodales 709
Ad eos qui plenario coetui Sacrae Congregationis pro Gentium Evangelizatione interfuere coram admissos 17 Ad S. B. Tekle Haimanot, Ecclesiae Orthodoxae Aethiopicae Patriarcham, in Arce Gandulfi coram admissum . . . 20 Ad episcopos Angoliae Insulaeque S. Thomae et Principis occasione oblata a d Limina visitationis coram admissos 29 Ad eos qui plenario coetui Pontificiae Commissionis Codici Iuris Canonici recognoscendo interfuere coram admissos . . 30 Ad Sudaniae episcopos occasione oblata ad Limina visitationis coram admissos 31 Ad eos qui conventui Romae habito, LXXXX expleto anno ab editis Litteris Encyclicis Rerum Novarum, interfuere coram
711 716 718 720 724
726
X - NUNTII RADIOTELEVISIFICI 1980 1981

Dec. Apr.
25 17 19 21 3
Ex externo Basilicae Vaticanae podio, in sollemnitate Nativitatis Domini Nostri Iesu Christi a. 1980 Romae ad Collem Palatinum, post expletum pium exercitium Dominica Paschae in Resurrectione Domini datus, ex externo
38 296 299
Iul. Oct.
Iis qui XLII Eucharistico ex omnibus Nationibus Conventui 547 Iis qui in Petriana basilica et in Assisiensi cathedrali templo congregatis, VIII exeunte saeculo ab ortu S. Francisci, 730 XI - NUNTII GRATULATORII
1981

Ian. Mart. Iun. Iul. Aug.
6 30 25 4 8
Em.mo
P. D.
Narcisso
S.R.E.
Presbytero
Cardinali
Jubany 205
Em.mo P. D. Agnello S.R.E. Presbytero Cardinali Rossi, Sacrae Congregationis pro Gentium Evangelizatione Praefecto . Em.mo P. D. Ioanni S.R.E. Presbytero Cardinali Carberry, Em.mo P. D. Conrado S.R.E. Presbytero Cardinali Ursi, Ar-
302 546 676
Em.mo
P. D.
Maximiliano
S.R.E.
Presbytero
Cardinali
de 677
XII - NUNTII SCRIPTO DATI 1980
Nov. Dec. Iun. Sept. Oct.
24 1 7 2 14
SS.mo P. D. Demetrio I Archiepiscopo Constantinopolitano et 34 Reverendissimis Episcopis Ecclesiae Catholicae ritus Malaka35
1981

Christifidelibus universis ob diem tota Ecclesia ad Missionales Ob diem alphabeticae institutionis inductioni per orbem dicatum Ob diem rei alimentariae per orbem provehendae dicatum . . 554 561 733
Index
documentorum
chronologico
ordine
digestus
761
XIII - ITINERA APOSTOLICA EX HABITIS DUM SUMMUS PONTIFEX IN GERMANIAM DELECTAE ALLOCUTIONES PERAGRAT
1980
Nov.
15
16
17
18
19
Coloniae Agrippinae, in aronavium portu Butzweiler Hof, ad Christianos sponsos habita: matrimonii indissolubilitas collaudatur Ad professores et alumnos publicarum Universitatum in Coloniensi metropolitano templo habita: Ecclesia rectum rationis humanae exercitium, scientificas investigationes, libertatem progressionemque fovet Ad Exc. mum Virum Carolum Carstens, Rei publicae Foederatae Germaniae Praesidem, una cum civilibus Auctoritatibus in oppido B r h l Summum Pontificem humanissime excipientem, habita: necessariam pacificamque compositionem ex Europae unitate praesens Germaniae divisio inveniet Osnabrugae, in stadio Illos-Hhe ad Christifideles in diaspora Germaniae septemtrionalis et Scandiae commorantes habita ad firmam externamque catholicae Fidei professionem, ad audiendi sacrum praeceptum observandum, ad benevolentiam in spe unitatis erga Christianos fratres a Sede Apostolica seiunctos omnes Summus Pontifex hortatur . . Mogontiaci ad reverendos Viros adscitos in consilium Ecclesiae Evangelicae Germaniae habita: communis fides in D. N. Iesum Christum ad dissensiones vincendas atque ad unitatis testimonium dandum impellit Mogontiaci ad Christianos fratres a Sede Apostolica seiunctos habita Mogontiaci ad Iudaeos habita: Veteris Testamenti haereditas ad pacem et iustitiam fovendas trahit Fuldae, in Seminario conciliari, ad sacros Praesules habita: Ecclesia catholica post Concilium Vaticanum II una et eadem ac Ecclesia ante idem Concilium est Ottingae, in urbis platea, ad Religiosos utriusque sexus habita Ottingae, in coenobio Fratrum Minorum Capuccinorum, ad sacrae theologiae tradendae munere fungentes habita: mutuae rationes inter scientiam theologicam et Sacrum Magisterium explicantur Monachii, in Theresienwiese foro, ad iuventam habita : qui hominem in loco Dei ponit veritatem salvificam numquam agnoscet Monachii, in regio palatio Wittelsbach, ad auctores, scaenicos artifices, musicae artis nec non formae et figurae peritos atque diurnarios habita '. . Extra Monachium, in aronavium portu R i e m , ad Auctoritates ibi adstantes habita
42
49
58
64
71 75 78
82 92
100
105
112 122
EX HABITIS DUM SUMMUS PONTIFEX IN EXTREMUM ORIENTEM PERAGRAT DELECTAE ALLOCUTIONES 1981 Febr. 17 Manilae, in templo sanctuario Beatae Mariae Virginis a Perpetuo Succursu, ad Religiosas habita . Manilae, i n cathedrali templo, a d Religiosos habita . . . . Manilae, ad Exc.mum Virum Ferdinandum Marcos, Rei publicae Philippinae Praesidem, nec non ad eiusdem rei publicae cives habita Manilae, ad sacros Praesules habita
304 309
314 319
762
Index Febr. 18 19 20 21 22 23 24 25
documentorum
chronologico
ordine
digestus
1981
Manilae, ad nomines liberales artes exercentes nec non ad Christianae doctrinae institutores habita . . . . . . . . Manilae, in aedibus publicae Universitatis, ad studiosam iuventam habita Ad incolas vici urbis Manilae Tondo vulgo nuncupati habita . In sollemnibus Manilae habitis ob decretos Ven. Dei Servis Laurentio Ruiz et Sociis eius beatorum caelitum honores Manilae, ad Sinenses habita . . Manilae, ad nationum Legatos habita Caebuae, ad Presbyteros et sacrorum alumnos habita . . . Caebuae, ad Christianos sponsos habita In aronavium portu, apud urbem Davao , a Summo Pontifice sacris pro populo litante habita In urbe Bacolod ad sacchariferae arundinis cultores habita In urbe Iloilo ad homines in Catholicas consociationes adscitos habita Legaspiae ad agrcolas et opifices habita Ad exsules et prfugos in loco Morong commorantes habita Ad universae Asiae incolas e Manilensi radiophonica statione Radio Veritas I n urbe Baguio a d autochthonas homines habita . . . . In insula Guam a Summo Pontifice sacris pro populo litante habita Tokii, ad sacros Praesules habita Tokii, ad nationum Legatos habita Hirosimae, in viridario Peace Memorial habita Hirosimae, ad mathematicarum et naturalium scientiarum cultores habita
325 329 335 340 345 350 356 362 368 373 380 384 388 391 398 401 405 410 415 420
II - ACTA SS. CONGREGATIONUM

I - SACRA CONGREGATIO PRO DOCTRINA F I D E I 1981 Febr. 17 Declaratio de canonica disciplina quae sub poena excommunicationis vetat ne catholici nomen dent sectae Massonicae aliisque eiusdem generis associationibus
240
II - SACRA CONGREGATIO PRO EPISCOPIS 1981 Ian. Oct. 3 MEDIOLANENSIS ET COMENSIS. - De mutatione finium dioecesium 13 GUAMENSIS. - De mutatione nominis dioecesis 128 736
III - SACRA CONGREGATIO PRO GENTIUM EVANGELIZATIONE SEU DE PROPAGANDA F I D E L981 Ian. 24 KENIAE. - Decretum de erectione Vicariatus Castrensis . . . Mart. 11 AIMEBENSIS ET IAIPURENSIS-INDURENSIS. - Decretum de mutatione finium dioecesium Iun. 21 SANCTI IOANNIS-IMATELLURAN. - Decretum de mutatione denomin a t i o n s necnon de Concathedralis erectione Sept. 7 MALACEN.-GIOHOREN. - Decretum de Cathedrae episcopalis translatione 12 MANDETBIEN.-DUMNEN. - Decretum de Cathedrae episcopalis translatione 278 244 680 737 739
Index
documentorum
chronologico
ordine
digestus
763
IV - SACHA CONGREGATIO PRO CAUSIS SANCTORUM

1980 Oct. 11 ROMANA SEU VICTORIEN, SEU CONCHEN. - Decretum super heroicis
1981
virtutibus in causa Beatificationis et Canonizationis Servi Dei Dominici a SS.mo Sacramento, Sacerdotis professi Ordinis SS.mae Trinitatis Dec. 4 VERONEN. - Decretum an introducenda sit causa Beatificationis et Canonizationis Servi Dei Iosephi Nascimbeni, Sacerdotis Parochi Fundatoris Instituti Parvarum Sororum a S. Familia (1851-1922) Ian. 26 TUSCUIANA. - Decretum an introducenda sit causa Beatificationis et Canonizationis Servae Dei Mariae Teresiae Casini, Fundatricis Sororum Oblatarum a Sacro Corde Iesu (1864-1937) TAURINEN. - Decretum an introducenda sit causa Beatificationis et Canonizationis Servae Dei Mariae Aloisiae Angelicae Clarae, Fundatricis Instituti Sororum a Caritate Sanctae Mariae 31 SHERBROOKEN. - Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis Servae Dei Mariae Leoniae Paradis (in saeculo: Alodia Virginia), Fundatricis Instituti Parvarum Sororum a S. Familia UTINEN. - Decretum super miraculis in causa Beatificationis et Canonizationis Ven. Servi Dei Aloisii Scrosoppi, Sacerdotis ex Oratorio S. Philippi Nerii, Fundatoris Sororum a Providentia ANDEGAVEN. - Decretum super mira sanatione in causa Canonizationis Beatae Ioannae Delanoue, Fundatricis Congregationis Sororum S. Annae a Providentia Mart. 6 DERTOSEN. - Decretum an resumenda sit causa Canonizationis Beatae Mariae Rosae Molas Vallv, Fundatricis Congregationis Dominae Nostrae a Consolatione (1815-1876) . . 30 LUGDUNEN. - Decretum super mira sanatione in causa Beatificationis et Canonizationis Ven. Servae Dei Mariae a S. Ignatio (in saeculo: Claudina Thvenet), Fundatricis Congregationis Sororum a Iesu et Maria (1774-1837) . . AREQUIPEN. - Decretum super mira sanatione in causa Beatificationis et Canonizationis Ven. Servae Dei Annae ab Angelis Monteagudo, Monialis Professae Ordinis S. Dominici (f 1686) PAPIEN. SEU MEDIOLANEN. - Decretum super miraculis in causa Beatificationis et Canonizationis Ven. Servi Dei Richardi Pampuri, Medici Chirurgi, Religiosi professi Ordinis Hospitalarii S. Ioannis a Deo IANUEN. - Decretum super mira sanatione in causa Beatificationis et Canonizationis Ven. Servae Dei Mariae Repetto, Religiosae Instituti Filiarum Dominae Nostrae de Monte Calvario (1807-1890) MATRITEN. - Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis Servae Dei Mariae Catharinae Irigoyen Echegaray, Sororis Professae Congregationis Servarum Mariae Infirmis Ministrantium Mai. 4 TARNOVIEN. - Decretum an introducenda sit causa Beatificationis seu Declarationis martyrii Servae Dei Carolinae Kzka, Virginis saecularis (1898-1914) TUSCUIANA. - Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis Servae Dei Mariae Gabrielae Sagheddu, Monialis professae Ordinis Cisterciensium Reformatorum
133
462
208
430
211
281
433
436
466
500
502
505
566
681
740
764 1981 Iul.
Index
documentorum
chronologico
ordine
digestus
31 YENCHOWFUEN. - Decretum an resumenda sit causa Canonizationis Beati Iosephi Freinademetz, sacerdotis missionalis Societatis Verbi Divini MARIANOPOLITANA. - Decretum an resumenda sit causa Canonizationis Beatae Mariae Margaritae Dufrost de Lajemmerais viduae d'Youville, Fundatricis Sororum a Caritate . . .
TIRASONEN. SEU PASTOPOLITANA. - Decretum an resumenda sit
744
745
causa Canonizationis B. Ezechielis Moreno Diaz, Ordinis Recollectorum S. Augustini, Episcopi Pastopolitani . . .
747
Index
nominum
personarum
765
III
INDICES NOMINUM
I - INDEX NOMINUM PERSONARUM

(OMITTUNTUR NOMINA ACTIBUS SUBSCRIPTA)
A
Abele E., 129. Ablewicz J., 246. Abtine S. 471. Adam J. J., 412. Adimou C, 565. Agnes M., 140. Agrusti N., 687. Aguilar P., 438. Aguilar Peralta A., 247. Ahumada C. E., 508, 571. Aje K., 510. Akagbosu A. J., 512 Alagna M., 277. Albay V., 472. Albertalli Lucchini A., 142. Albuquerque I. B., 511. Alessandrelli C, 142. Alessandro J. A., 138. Allah El Fattal D., 140. Allen F. A., 438. Almario C, 207. f Almeida de Andrade C, 440. Alonso Sanz F., 750. Alunni Grandini A., 216. Amaechi Nwobbi J., 286. Amalanather T. S., 132. Amenihu Arungwe A., 287. Amoretti A., 688. Amoroso D., 564. Aneel G., 438. Andreani G., 471. Angiolino G., 511. Antonelli D., 510. Antonelli F., 752. Antonelli G., 751. Antoniazzi G., 472. Antony R., 686. Appignanesi E., 130. Aquino C, 576. Aramburu Card. J. C, 571. Arango Restrepo A., 471.
Arbelaez Rodriguez J., 471. Arenas Garca J., 247. Argani G., 440. Arguelles R., 573. Arimany Rude L., 510. f Ariola F., 440. Aristizabal I., 469, 572. Ariz Bolea C. M., 566. Arke F. A., 288. Arnold R., 139. Arrieta R., 508. Arringoli V., 471. Arroyo Robelly T., 132. Arteaga Roldan C, 469. Artioli N., 573. Ary dos Santos C, 511. Ascioni B., 472. Aslo A., 141. Assaf E., 246. Asteggiano G., 575. Asztalos J., 686. Ataviado y Tumalad V., 207. Atwil W. H., 572. Aufderbeck H., 129. t Aufderbeck H., 143. Augustine M., 565. Ausiello Lanteri R., 572. Averbeck W., 438. Aziz Taher I. A., 140.
B
Baas E., 687. Baccarini R., 752. Bactol P., 679. Badalamenti V., 216. Bader R., 439. Baedorf M., 216. Baglioni G., 440. Baldanza G., 438. Balderi C, 575. Baldi E., 472.
Balduini R., 472. Blint L., 563. Baltz M., 687. Bank J., 508. Barahona Silva R., 142. Barange C, 247. Baratta P., 287. Barraza Snchez R., 679. Barroco Vaz J. M., 511. Bartolomiello F., 286. Basile J., 247. t Battistelli S. A., 216. t Baud A., 288. Baum Card. W. W., 138. Beauthier R., 575. Bechara Matta G., 574. Becnel Bede L., 469. Bello Ricardo P., 131. Bellotti L., 685. Belotti L., 510. Bencek G., 438. Bengsch G., 139. Bennet J. F., 139. Bentz G., 439. Benvegnu M. O., 686. t Beovich M., 688. Berg F., 142. Bergese I., 242. Bernardin J. L., 508. Bernini C, 440. Bertoli Card. P., 246. Bertrand F., 574. Bianchi E., 139. Bianchi F., 472. Bianchini G., 472. f Bianconi G., 576. Bibo F. H., 143. Bilski M. E., 216. Binini E., 140. f Birch P., 248. Bitsoane C, 566. Blanc J. P., 287. Boissonnet A., 139. Bonafede P. L., 143.
766 Bonazzi L., 573. Bonelli A., 686. Bonet J., 687. Bongo El Hadj O., 749. Bonomo F., 687. Bonzanino I., 461. Booms T. H. A., 752. Borletti S., 511. Borromeo G., 752. Borsatti A., 573. Borsi A., 471. f Botero Salazar T., 248. Bouillot A., 574. Boyle T. J., 285. Brambilla F., 750. Brand C, 563. Brandmller W., 284. Brandstetter J., 143. Brasley L. B,., 750. Braumann F., 139. Bra vi A., 573. Bricchi A., 472. Bricchi M., 141. Brosnan J., 143. Brosnan J., 572. Bchel H., 572. Buchs R., 471. f Bukatko G., 688. Bulaitis G., 750. Buono E., 750. Burke L. A., 565. Burke S. J., 141. Butcher W. G., 215. t Butler E. J., 440. Buttignoni A., 752.
Index
nominum
personarum Ciampaglio J. A., 285. Cingolani L., 470. Cioncoloni L., 576. Civardi Card. E., 138. Claverie P. L., 498. Cleary M., 132. Cleland J. Q., 137. Cody Card. J. P., 508. Coffield J. V., 572. Coffy R., 508. Coghlan B. P., 573. Coglitore R., 688. Cokus J., 285. Colantonio R., 437. Colasuonno F., 345, 461. Colbacchini A. D., 141. Colling C, 564. Collins C. T., 751. Collins M., 572. Comtois R., 438. Coniglio S., 751. Consbruch P., 129. Contini D., 216. Cooke T. J., 571. Copas V., 685. Corazolla P., 439. Corazza P., 139. Cordeiro Card. J., 571. Coronado Caro M., 499. Correa Pereira M., 277. Corsetti C, 288. Corsi R., 472. Corte-Real M., 511. Corten F. R. J., 752. Corts A. J., 216. Corti R., 215. Costa E., 471. Costa Almeida V., 510. Costa Mendes H., 277. Costa Silva M. M., 511. Costanzo R., 576. Costello G. M., 287. Cota Robles H., 131. Courtaigne A., 574. Courtney M., 438. Coutinho Azevedo L., 510. Cox-Huneeus F. J 509. Cozzi V., 564. Crevecoeur R., 142. Crisari W., 472. Criscito A . , . 130. Cronin P., 679. Cross M., 215. Cruz S., 472. Csermy-Schneider O., 575. Cuette J., 246. Cwalina J. F., 139. t Czaplischi B., 143. Czyrek J., 685.
C
f Cabana L. J., 143. Cabrai Duarte L., 277. Cacciavillan A., 437, 461. Cachecho R., 141. Cadena Bonilla F. A., 469. Caiazza D., 574. Caiazza G., 438. Calabresi U., 138. Calcagni P., 472. Caldas Magalhes E. A., 564. Caldeira Coelho G., 137. Callaghan J. F., 471. Calligaris B., 752. Calvet M. M. B., 565. Cambriani F., 438. Camilli A., 472. Campana G., 469. Canalis C, 512. Canava D. I., 287. Cantalamessa R., 138.
Cantuarias Pastor A. R., 564. Canziana B., 472. Capocchi D., 510. Caponi C, 472. Caprio Card. G., 138, 685. Caraco L., 511. Caravani G., 471. Carbognin G., 287. Cardenas J. M., 141. Carleo C, 574. Carlesi R., 737. Carnevali S., 472. f Carraro G-, 143. Carraro R., 141. Carreras F. J., 574. Carter E., 508. Carter G., 571. Carvajal F. N., 286. Casa D., 575. Casadei T., 248. Casadio R., 469. Casaroli Card. A., 138. Casoria G., 509. Cassata A., 216. Castelijn J., 752. Castelli L., 439. Cataldi A., 686. Cataldi G., 140. Caxton-Idowu J., 512. Caya J. B., 438. Cebron de Lisle X., 439. Ceccobelli M., 750. Cegelski J. J., 141. Celia A., 498. Ceresa C, 471. Cerqua A., 277. Cesati S., 471. Ceulen J. L. H., 140. Chamgwera A., 460. Chang Yao-Sien P., 285. Chang Yin-Tsiu S., 285. Charbine E., 471. t Chauriz S., 472. Chaves O., 512. Chedid I., 243. Chelli C, 749. Chen Ming Tsing B., 286. Cherubini E., 470. Cherubino A., 471. Chiara A., 138. Chibesakunda Phyllis L., 140. Chidi Mbalisike J., 512. Chinello G., 573. f Chiriboga B., 688. Chittilapilly P., 139. Chizzini C, 277, 510.
Index
nominum
personarum
767 Egermann G., 575. Eibenschtz G. S., 575. Ejeagwu G., 287. Elbern V., 439. El-Diwani M. K., 227. El-Hindi M., 751. Ellis K. P., 438. Engelhardt H. G., 285. Enguehard H., 247. Erbgraf Waldburg Wolfegg M. W., 470. Ercadi E., 471. Escobar Sierra H., 22. Esposito G., 686. Esseul F., 247. Etchandi Gimeno Navarro O. A., 564. Etchegaray Card. R., 571. Ettore R., 470. Euseby G., 511 Evaristi P., 459. Evers J. P., 287.
D
Dacuycuy V., 573. Dagois A., 141 D'Almeida Trindade E., 130. Dalos L., 129. Dalvai D., 471. Daly M., 139. Daly T. R., 138. da Mota I. B., 564. Danese B., 141. Danneels G., 508. D'Arcy I. E., 242. Dargin E. V., 288. D'Ascola G., 216. Dattier F., 574. da Veiga Lencastre A., 511. David I., 563. Davis W. L., 572. Davolio W., 572. Day Yu-Shan A., 286. De Angelis E., 286. De Battisti A., 140. f de Bazelaire de Ruppierre L. M. F., 144. Decant V. C, 140, 685. De Fazio H. E., 287. De Filippis A., 142. De Franciscis P., 574. De Freitas G. T., 277. Degenhardt I., 129. De Giorgi S., 429. De Girolamo A., 687. Dehman A., 246. Deiana C, 143. de Kuyper R. C. M., 575. Delaney I., 499. De Larosire J., 215. Delhaye P., 686. de Lima I., 498. Delle Grazie D., 575. Dellepiane A., 688. Del Pinto V., 141. Delsemme A., 248. Deluisa L., 752. De Micheli T., 141. de Miranda A. A., 563. Dempe J., 439. De Nittis F., 245, 460. de Paiva M acedo F., 510. de Palo V., 575. De Paolis E., 472. de Pauli V., 459. Derieks J. H., 285. Derisi O. N., 509. De Rooij C, 511. De Rosen J. H., 687. de Sallmard J., 141.
De Sanctis B., 572. De Simone A., 499. De Smit E., 752. de Souza Espinla R. A., 130. Deutsch A., 686. De Wilde L., 751. De Zuanni G., 140. Dhejju A., 460. d'Huart A., 247. Diarra Yaya, 160. Dias Nogueira E., 563. Diaz L. R., 438. Dickmann W., 216. Di Curzio G., 471. Dijks I. A. M., 288. Di Filippo E., 573. Di Marco S., 470. Dimkpagn A. O., 287. Diocesano G., 471. Di Stefano G., 287. Di Virgilio D., 575. t Djarw J. M., 576. f Dlamini P. B., 576. do Amaral Freitas D., 510. Dodson G., 247. Doherty D., 686. Do Lago C., 749. Dologu S., 207. Domingo V. O., 498. Donadio O., 470. do Nascimento I. B., 499. Donnelly A., 130. Doronzo L., 573. Dosado J., 679. D'Ottavio R., 751. D'Ovidio F., 143. Doyle J. J., 285. Doyle P., 215. Dromi C, 573. Dubee Daly M., 438. Duffy J. J., 688. f Duma G., 512. DuMaine R. P., 131. Dunne J. C, 139. Dunphy P. G., 438. Dunphy W. H., 572. Duque A., 469 , 572. Durand P., 439. Dusi V., 752. Dutton J. J., 439. Du val L. S., 130.
F
Fabris L. A., 246. Facchini F., 469. Fagan R. E., 139. Fagowski E., 285. Falcitelli M., 288. Falcitelli P., 288. Falcitelli S., 288. Falcucci N., 576. Fallon J. L., 285. Fanciulli P., 438. Faresin C:, 737. Farina R., 284. Fataki A., 461. Favale A., 573. Felix K. E., 565. Ferdiny R., 142. Fernandes Gonzaga 563.
A.,
E
Echeruo J. M., 287. Echeverra Rodrguez 246. Effenberger M., 142. J.,
Fernndez F. J., 509. Fernndez M., 510. Fernndez Vergas L., 142. Ferraioli G., 509. Ferraioli L, 566. Ferroni E., 574. Fetten P., 215. Fetten P., 215. Fiermonte ., 471. Fiordeponti L., 575. Fiorentini U., 576. Fisher E., 284. Fitzek J., 687. Flek L. J., 285. Flores P., 499. Foley G., 499.
768 j Forero y Garca N., 248. Forker T. S., 139. Forristal L., 499. Fortini V., 472. Fouchier J., 439. Franc H., 142. Franchi G., 286, 752. Franchini G., 751. Francia E., 284. Francisci I., 216. Franco A., 564. Franco H., 510. Franco V., 207. Freeman Card. J. D., 508, 571. Freeman I., 679. Freeman R. E., 750. Freibter L., 141. Freir J., 508. Frings H., 216. Frizziero L., 686. Fryns P., 216. Fuchang K., 247.
Index
nominum
personarum Haux A., 573. Huxiku B., 132. Hayes D. A., 285. Heaps I., 679. Heda K., 470. Heedles A., 286. Heiss J., 575. Hemmerle N., 429. Hendel R. P., 139. Henrquez L. E., 508. f Herrera Castillo D. J., 472. Heyen F. J., 288. Higgins P. G., 750. Hijl A. J., 511. Hill J. F., 215. Hill J. J., 572. Hinkes W. H., 287. Hirtz P., 139. Hernndez Rivera H., 208. Hof er J., 142. Hof mann J., 143. Hoff mann L. R., 216. Hffner J., 508, 571. Hogger J., 139. Holla F., 287. Honor I., 563. Hughes A., 499. Huismann T. I. W., 288. Hume Card. Basil G., 508. Hunt L., 246. Huntington C, 139. Huybrechts J., 248.
G
Gaddi P., 471. Gagnon E., 509. Gaines E. R., 566. Galn Barry C. W., 208. Gallengos A., 564. Galli A., 750. Galloppa A., 248. Ganaka G. G., 508. Gandhi I., 749. t Ganni G., 752. Gantin Card. B., 542, 685. Garbrock A., 215. Garca-Lastra y Rivera V., 688. Gardella O. E., 246. Gardner-Thorpe R., 284. Gasperini G., 751. t Gassongo G. B., 288. Gatti G., 751. Gatti L., 286.. Gavila Garces M., 430. f Gennangi J., 688. Gerckens F. J., 141. Gherardini G., 511. Ghidoni L., 246. Ghiraldi D . , 246. Ghisellini F., 687. Giagnolini F., 287. Giglio O., 216. Gilardoni V . , 471. Gilon C, 575. Gilson G., 563. Gimez A., 686.
Giovani G., 440. Giovannetti L., 459. Giscard V., 137. Giudici P., 471. Giussani T., 438. Glemp J., 508, 563. Gmeiner H., 574. Gbels W., 216. Gmez P. A., 469, 572. Gmez Calcerrada F. R., 139. t Gmez Villa G., 248. Gonalves I., 563. Gonzlez O. L., 737. Good A., 439. t Gopu I., 512. f Gordon J., 144. Gordini G. D., 469. Goretti S., 129. Gssinger F., 686. Goundrey E. G., 439. Graham G. P., 139. Grahmann C, 499. Grgoire P., 278. Gregorich S., 575. Griffin J. L., 138. Grone M., 686. Grundemann G. W. M., 752. Guarda R., 472. Guerrina S., 142. Guidi B., 751. t Guilfoyle M. J., 752. Guindon B., 438. Guirao E., 131. f Guizar Barragn L., 688. Guide M., 139. Gulic R. F., 469.
I
Ignacio F., 573. Ignacio G., 573. t Hcewicz E., 752. Ilonu A. E., 132. Ingenhoven G. A., 575. Iohannes Z., 243. Ionkers P. G. J. H., 575. Irigoyen Echegaray M. C, 560. Isawa H., 287. Ittikunnath G., 510. Iustus J., 438.
H
Haag C. D., 285. Haberl F., 572. Haies J. P., 285. Haig A., 437. Hakim M., 243. Ham A. E., 439. Hamberger W., 574. Hamilton D. S., 139. Hanly J., 286. Hannigan T., 750. Hanselmann C. G. O., 287. Harrison G. B., 751. Hartman F. G., 575. Harvey W. R., 572. Hasenauer B., 142. Hasler P., 472. Hatungimana C, 140. Haunert H., 438.
J
Jakab A., 563. Jandrasits I., 142. Janin J., 751. Jaramillo Duque H., 499. Jarzynka B., 142. Jestaedt R., 439.
Index Juan Carlos I, Be, 284. Jubany Arnau Card. N., 571. Jung L., 686.
nominum
personarum
769
K
Kaiser C. L., 215. Kalanda P., 131. Kandathil A., 751. Kane A. J., 139. Karrer G., 575. Kasteel K., 246, Keeson C. H. A., 752. Kempczynski J., 285. Kennedy R., 686. f Kernweisz K., 688. Kerr N. G., 688. Kerr W. A., 246. Khosrovshaian S. H., 719. Kim J. S., 245. Kimbowa C, 510. Kinchul G., 137. Kirchner F., 572. Kirwin R. J., 139. Klausener E., 285. f Kleineidam J., 472. Klieber A., 143. Knapp K. R., 216. Kniesburges J. E., 216. Knox Card. J. R., 509. Koch C. J., 216. Kck H. F., 141. Kolawole P. O., 512. Koller J., 686. Komaroth G., 509. Korsic C, 752. Kosinski I., 459. Kosnik S., 140. Kouam B., 460. Kraetzer J., 439. Krautwald A., 216. Kreuzer G. J., 285. Krol Card. I., 499, 571. Kumuandala Mbimba I., 132. Kusch B. V . , 686. Kuttickal F., 510. Kwami A. A., 246.
L
Lachmann G. O., 216. f Lafontaine J. M., 472. La Gamba F., 510. Lagler P., 575. Lagos M., 287. La Greca G., 750. Lama A., 750. Lambert J., 141.
51 - A. A. S.
Lambregts C. P., 574. f Lambruschini F., 512. Landrock H., 440. Lange U., 139. Langer W., 575. Langslet L. R., 247. Lan ter A., 141. Larrain A. A., 247. Lasch K. E., 285. Lastrucci G., 686. Lat y Leviste L., 207. Laufenburg H., 143. Lavazzano L., 750. Lawlor E. L., 138. Lazo S., 207. Lebranchu J., 574. Lechleitner L., 687. Lechuga B. A., 750. Leduc A. A., 438. Leeman A., 576. Lefvre O., 141. Lehner M., 575. Leinweber J., 286. t Leiprecht K. J., 688. f Leipzig F. P., 143. Leister K., 572. Lemieux L. D., 687. Lemoine J. G., 469. f Lenotti G., 143. Leo M. A., 687. Leonardi V., 471. Leoncini A,, 472. Leoni B., 573. Leschiutta A. M., 511. Lettmann R., 499. Ley son E., 469. t Librio P. H. de S., 288. Limcaco F., 573. Limonard J. H., 752. Linders T. H. P., 288. Lizada R., 472. f Llopis Ivorra M., 440. Lof raneo R. C., 472. Logan V., 429. Lombardi A., 142. Long B. M., 139. Long J., 509. Lpez E., 509. Lpez Iiiana F., 686. Lpez Lara I., 499. Lpez Trujillo A., 131. Lourdusamy S. D., 509. Lvenich T., 216. Lubbers H. J., 143. Luley M., 438. t Lumanauw T., 440. Luna Tobar A., 429. Lustiger I. M., 429. Lyamibaba J., 286. Lypyn P., 573.
M
Macchi G. L. D., 141. MacGuigan M., 437. MacKowak A. J., 512. Madec J., 286. Madonna D. B., 750. Magner J. F., 285. Mainardi L., 470. Maiorino F., 576. Matre M., 565. Majdanski K., 509. Malikowski C. W., 285. Malpeli G., 216. Malusardi C, 287. Mancilla H. H., 216. Mancini F., 573. Manganaro S., 142. Maniscalco F. J., 139. Mankuzhikary M., 751. Manlapaz V., 207. Mannaerts F. J. J., 288. Manteus B., 472. Mantini G., 472. Marao A., 686. Marcellino G., 686. Marcinkus P. C, 564, 572 Mardirossian S., 141. Mariani F., 688. Marini F. M., 511. Marini M., 472. Marinoni E., 751. Maritano L, 277. Markiewicz A. J., 139. Marohl H. G., 687. Martnez Gmez del Campo J., 284. f Martnez Vivas A., 512. Martins L., 511. Marzano A., 687. Masquelin J. J., 142. Massaria G., 575. Mastria R., 247. Matarrese G., 286. Materski E., 429. Matrunola V., 247. Mattei S. C, 139. Matthias H., 686. Mattioli G., 471. Maurice P., 508. Mazier s M., 563. Mazzilis S., 471. Mayer H., 143. McCormack W. J., 437. McDaid E. J., 686. McDonald J. A., 688. McDougald D. B., 438. McGinley L. D., 285. McGowan A., 572. McHugh J. P., 285.
770 McKenna G. J., 287. McLaughlin D., 572. McManus F. R., 285. McMorrow P., 215. McNamara R. E., 285. McQuaid E. B., 285. Medeiros Card. H., 499. Melloni R., 471. Melton E. L., 138. Menamparampil T., 565. Menge K. M., 286. Merino Rbago F., 749. Merpla L., 142. Metrejean P., 469. Metzger F., 575. Meyer A., 511. Meyer-Wilmes J., 439. Miastowski H., 140. Miccoli G., 287. Michalski B., 573. Michel V., 247. Micheletto Pellanda G., 130. Michelucci G., 439. Mielczarek L., 140. Mielvaque J., 287. Miggiano S., 247. Miglietta M., 242. Mijatovic 0., 157. Milesi F., 439. Millonig P., 573. Mincuzzi M., 207. Minnerath R., 438. Minni P., 139. Mintoff Dom, 749. Minucci B., 752. Miotto G., 286. Mngoma P., 460. Mnkowitsch R., 140. Moeller O., 138, 246. Molano J. G. M., 469. Molinari L., 686. Monastoque Valero J., Monge Espifieira J. I., Monninger J., 285. Monsegwo Pasinya L., Montagnaro L., 472. Monteiro de Castro M., Monticelli G. L., 751. Mora G., 572. Mora J. J., 750. Moramarco V., 510. Morand B., 430, 438. Morelli M., 459. Morelos C, 508. f Moreno Quintana T., Moreschi G., 247. Morini T., 440. Morris J. E., 285. Morsia G., 287.
Indem
nominum
personarum O'Connor H., 572. O'Fiaich Card. T., 508. O'Hearn G., 572. O'Keefe J. A., 287. Olaiya Olaleye B. P., 512. O'Meara F. J., 285. O'Neill F. E., 141. Opheys M., 216. Orlandini G., 573. Ortuzar Escobar R., 142. Oruche E., 288. O'Shea S., 471. Osterbrauck W. D., 688. Ostermann F., 499. Ota M., 137. Ottonello G., 438. Otunga Card. M., 461, 508, 571. Overath J., 686. O vies J. D., 470.
Mossel D. A., 575. Motta O., 563. Moylan B. J., 688. M'Sanda Tsinda Hata, 508. Mueller J. M., 512. Mleder F., 574. Mller J., 573. Mulliez L., 574. Muoz Duque Card. A., 508. Muoz Vega Card. P., 429, 508. Muolo V., 286. Mrkl A., 575. t Murphy U. C. J., 248. Murray F. J., 215. Murri A., 471. Mussner F., 572.
N
Napier V., 132. Nardi T., 510. Nasalli Rocea Taffini M., 140. Natalini T., 750. Ndlovu A. N., 461. Ndubuka F. B., 788. Necker L. M., 141. Negri M., 575. Negrn Santana H., 499. Nencini T., 141. Nenning O., 575. Nero A. N., 438. Neudock E., 687. Neufelder J. M., 216. Nguyen-Van-Phuong B., 246. Nicoletti G., 471. Nieuwendijk H. A., 287. Nigro U., 247. Noel C, 679. f Nold W. J., 688. f Noser A. A., 288. Nosser J. C, 139. Nossol A., 284. Nussbaum K. O., 686. Nuzzi A., 242. Nzorubara L., 140.
P
Paganuzzi B., 687. t Paivu T. H., 216. Pallikaparampil I., 243. Pallitsch M., 575. Pallottino P., 471. Pallucchini R., 751. Pancici A., 248. Pnico S., 687. Papa B. A., 737. Parecattil Card. J., 571. Pasi E., 469. Pathy L., 287. Pavt M., 510. Pavese M. A., 751. Payyapilly J., 510. Pecchioli A., 438. Pedicini A., 687. Pediconi V., 246. Pennini F., 469. Pereira Gonsalves A., 437. Pereira Vaz A., 510. Prez A., 688. Perez A. E., 498. Peric M., 498. Permezel J., 511. t Perniciaro G., 472. Persoons G., 248. Peters A., 429. Petilli J. J., 686. Petrillo S., 471. Petti A., 437. Pezzuto A., 440. Pfyier von Altishofen F., 470. Picandet R., 498. Picchinenna D., 207.
572. 142. 461. 438.
O
752. Obando Bravo M., 679. O'Brien T. J., 246. O'Brien T. P., 572. Ochiaga G., 131. Ocol F., 573. O'Connel J. P., 508.
Index Picciuolo J. L., 574. Piccolo V., 750. Piccolo Bruneiii F., 142. Pichierri G., 573. Pieraccini M., 286. Pierangelini F., 472. Pierro G., 563. Pietrangeli C, 470. Pillet P. A., 439. Pimenta S., 508. Pinili y Te ves D., 287. Pinto da Silva I., 459. Pinto P. V., 751. f Pioger A., 288. Pirondini P., 573. Piseddu A., 737. Pa Ganda I., 498. Plank E., 575. Plotti A., 130. t Pohlschneider J., 248. Poka C, 511. Poletti Card. H., 130. Polla D., 139. Poloczek T., 573. Porfiri U. I., 751. Potterton D. J., 139. Powers O. F., 285. Pozzoli E., 471. Prabhu P. P., 750. Prato M., 471. Prevot B., 246. Primatesta Card. R. F., 508. Primuci V., 472. Principe P., 216. Prinz E., 470. Prior F., 140. Prnjat Casanegra P., 142. Proietti M., 472. Proksch J., 137. Propati A., 470. Przykucki M., 498. Puig de la Bellacasa y Urdampilleta I. I., 12. Pujol J., 137. Pulcinella A., 575. Pulini G., 287. Pulitani C., 472. Pulitani S., 471. Puma V. E., 285.
nominum
personarum
111 Rotelli Manfredi R., 440. Roughan F. W., 572. Rousseau L., 141. Rovida E., 245. Rugel J. J., 285. Ruggiero G., 687. Ruigt A. J. G., 752. Rusnak M., 243. Ruth ven A., 143. Ruzette M., 287. Ryan D. L., 564. Ryan I. C, 459. Ryan J. R., 285.
R
Ragazzini G., 752. Rahatoka S., 30. Ramrez J. S., 750. Ramrez Russo M., 511. Ramos A. G., 129. Ramos M., 573. Ranheimalter O., 247. Ratzinger Card. J., 508. Rauchbauer I., 575. f Rausch J. S., 440. Ravasi A., 565. Raymond G., 752. Razafimahatratra Card. V., 508. Razzak A. S. A., 32. Reale L., 574. Reece D. L, 566. Reel H. J., 138. Regan D. M., 139. Reino F., 510. Reis G. M., 208. Renai P., 687. Rendon Cardona J., 469. Renier P., 248. Restivo V., 471. Reuillard M., 247. Revelo Contreras M. R., 242. Rey R., 686. Reyes A., 572. Reyes Rodrguez C, 751. Rezeau D., 750. Ri P., 461. Ribeiro A., 508. Richter R. W., 141. Rigattieri O., 573. Righetti D., 575. Riva A., 751. Riva L., 751. Rivolta C, 752. f Rizzo G., 143. Rockefeller D., 215. Rodrguez Rojas L. V., 216. Roh Tae Woo, 749. Rohrer G., 143. Roidl J 510. Rolland J., 686. Romersi E., 471. Romoli P., 688. Romolini G., 142. Rondelet L., 752. Rosa O., 242. Rosales I., 430. Rose R., 679. Rosini E., 575. Rossi A., 139. Rossi L., 140. Rota D., 216.
S
Saier A., 430. Saint-Antoine I., 278. Salazar Botero J., 438. Sales de Araujo Card. E., 459, 508, 571. Salvador A. D., 277. Salvestrini Ricci H., 142. Samaranch J. A., 137. Samuel K., 439. Sanchez C, 573. Sander N., 440. San Diego F., 573. Sandrin T., 752. Sanguineti I., 131. Sannino F., 286. Santarelli E., 439. t Santin A., 248. Santini I., 247. Santini R., 752. Santini U., 472. Sarale N., 510. Satowaki Card. J. A., 508. Savastano A. J., 139. Savundaranayagam T., 460. Scandian S. A., 564. Scarafile M., 130. Scaravaglione C, 469. Scarpini B., 247. Scatizzi S., 459. Scerch A., 511. Scheffers C, 752. Scheiberbacher F., 572. Scheid E. A., 242. Schelfhout W., 574. Schey P., 575. f Schexnayder M., 143. Sehinnick D. J., 688. Schlereth M., 141. Schmidt H., 571. Schmitdinger J., 573. Schmitz W., 142. Schneider H., 438.
Q
Quaranta A., 248. Quilici O., 469. Quinn F., 564. Quinn I., 499. Quinn M. D . , 572. Quintero Snchez U., 469.
772 Schneider M., 688. Schnider H. J., 686. Schnyder H., 440. Schoy O. A., 285. Schraml R., L39. Schreiber-Huber J., 572. Schreiner A., 574. Schrck J., 574. Schroller J., 439. Schlken A. W., 216. Schulte F., 499. Schuster G., 573. Schwab R. C., 285. Schweiger J., 510. Schwenzer G., 498. Scott L. G., 686. Seemann H., 438. Seget T., 140. Senzameno G., 139. Serafini R., 142. Serpentino G. M., 752. Serra J., 439. Serrano D., 287. Shaw P., 132. Shetler O. A., 216. Shirley R. J., 750. Shoichi N., 510. Shu-Kai C., 140. Siebert P., 686. Siegert W., 510. Sierra Losada A., 470. Silva A. F., 737. t Simaan N., 440.
Sin Card. I., 207, 571.
Index
nominum
personarum Travagliante S., 687. Tremblay G., 278. Trench E. J., 139. Treweek A., 439. Tritschler E., 576. Trombetta P., 687. Tzadua P., 508.
Stano G., 437. Stearns J. D., 510. Stecher R., 131. Stefanizzi U., 470. Stegmann R. V., 138. Stevenson R. A., 141. Stewart T., 508. Stger J., 143. Stoppa M., 437. Storero L., 215. Suchon E. R., 285. Sucre Mendoza A. J., 247. Sullivan A. T., 285. Sullivan Cullen F., 141. Sulyk S., 243. Sunderbruch J., 687. Sunga E., 573. Sustar A., 246. f Sweeney P., 576. Sweeny E. A., 139. Swuste A. J., 278. Symon I. Q., 131. Szoka E. C, 278. Szymecki S., 429. Szymezak H., 688.
U
Ugo G., 142. Uhac L, 461, 469. Ulaszeski E. J., 286. Ulbig J., 439. Ullric T., 573. Urgel Villahermosa G., 679. Urrejola Vial S., 142. Uwakwe T. L, 286. Uzoigwe I. P. O., 287.
V
Vachon L. A., 429. Vadakumthala A., 509. Valentiny G., 285. Valeri V., 511. Vandame C., 565. Van de Oalseyde W., 247. Van de Kimmenade F., 575. Van de Wetering W. N., 575. Van der Lande R. V. E., 751. Van der Leest A. J., 511. Van der Linden B., 511. Van der Vijngaart J., 511. Van Hattum J. J., 143. Van Huygevoort C. T. A., 751. Van Kerkhof A. O., 575. Van Melis S. A., 130. Van Pul A. E. F., 288. Van Rijkevorsel J., 439. Van Roy J., 247. Van Thor J. G., 143. Van't Hullenaar O. F. N., 574. Van Wijk P., 752. Vargas Mesa Garces J. E., 470. Varoli A., 472. Varotto A., 286. Vassallo G., 287, 439. Vasta V., 751. Vzquez-Daz L., 737. Velasquez Arango R., 131. Velasquez F., 469, 572. Velazquez Patino M., 429.
T
Taddei A., 246. Taghi Shamso Shoara H., 287. Taiti S., 575. Takes I. G. M., 288. Tanzi C., 248. Tang Yee-Ming D., 460. Tanzmann P., 139. Tappeser L., 139. Taylor M., 429. Tchidimbo R. M., 509. Teissier H., 130. Teixeira Guimaraes G., 130. f Teixeira Palha A., 512. Tellmann A., 686. t Thaliath J., 752. Thangalathil G., 243. Thauer A., 687. Theissing H., 131. Thiandoum Card. H., 508. Thottakath G., 509. Thottam L., 243. Thul E. G., 687. Ti-Kang J., 508. Tirabassi G., 472. Tisot G., 576. Todero L., 439. Toja L., 471. t Tom L. J., 576. Tosato A., 284. f Toutoungi A., 248.
Sindik G. E., 246. Sinkovits L, 575. Sipone O., 688. t Sipovic O., 688. Sirgudsson N., 140. Sjabbo Sterk H. B. J., 143. Skehan S. G., 215. t Sloskans B., 288. t Snedden O. N., 288. Sobieski J., 439. Soko B. K., 246. Sorci F., 285. Souli A., 574. Spanuolo G.,' 686. Sparacio F., 216. Speranza V., 286. Sperrer O., 572. Spinelli L., 138. Spingola F., 215. Spital H. J., 429. Sprajc S., 686. Spuntarelli G., 750. Squadroni P., 470. Squicciarini D., 571. Stachewicz H. J., 285. Stamati G., 685.
Index f Venini D., 512. Verda G., 287, 439. f Verhoeven N., 288. Verschuren P., 508. Vervoort J., 574. Vetere E., 573. Vial Correa J. de D., 142. Vicente A., 286. Vidotto J. O., 470. Vigo P., 207. Vilela Card. A. B., 278. Villafuerte C. F., 248. Villar Quintana C, 142. Villeneuve B.., 438. Vinzani M., 248. Vis P. E., 288. Vivas C. M., 469. Vivas Rbelo B., 679. Vives Infantes F., 288. Voet V. J., 575. Vgel F., 573. Vogel H., 142. Vogel J. J., 285. Vogl F., 438. Vogt H., 439. Volz G. A., 141. Vomboemmel L., 459. Von Andrian "Werburg O., 143. Von Der Sitt M., 139. Vos F., 439. Voto F., 130. Vrga B., 285.
nominum
dioecesium,
vicariatuum,
etc.
773
W
Wagner T., 574. Walesa L., 137. Wallraf R., 143. Walsh D., 499. Walter F. X., 139. Walters W., 511. Wandera E. D., 132. Wanerka W. F., 285. Warren J. F., 247. Warzybok L., 140. Wasmuth A., 687. Wasner F., 572. Watzlavick A. J., 141. Wcela E. A., 139. f Webster Ibberson B., 143. Wehrle P., 430. Weigl I., 132. Weinkamer E., 142. Weisinger C, 575. Weismayer J., 573. Weiss J., 573. Welch Lee J., 141.' Weller H., 143. Werbs N., 130. Wesemann P., 572. Wesolowski G., 573. Whintton Breen Rssel J., 438. Wieczorek L, 498. Wiest J. J., 139. Wiggers D. M., 287. William A. W., 245. Williamson R. J., 286. Wimmer A., 138.
Wingens A., 143. Wingermez J. M., 440. f Winkler J., 144. Wlazly J., 573. Wludyka L., 140. Wober M., 216. Wolf M. O., 215. Wolff A., 141. Wolsin C. J., 286. Wtzer O., 575. Wright R. A., 286. Wurm L, 679. Wurtz R. C, 286. f Wyszynski Card. S., 440.
Z
Zabkar G., 685. Zabludowski B., 438. Zaccaro N., 470. Zaggia C, 286. Zak C. A., 285. Zamponi T., 688. Zandegiacomo Rizi P., 688. Zangerl L, 574. Zanni A., 573. Zaragoza J. M., 574. Zenari M., 438. Zilio A., 751. Zimmermann E., 575. Zistl M., 138. Zoungrana Card. P., 508. Zueca U., 142. Zuccari V., 751.
II - INDEX NOMINUM DIOECESIUM, VICARIATUUM, ETC.

A
Abbiritan., 429. Abenguruensis, 460. Adamantin., 208. Afufeniensis, 499. Alba Iuliensis, 499. Albasitensis, 498. Algeriensis, 130. Amaurensis, 130. Amiternin., 461. Apatzinganiensis, 429. Aquaenovensis in Proconsulari, 461. Aquaesirensis, 429. Aquisgranensis, 429. Aracaiuensis, 277. Arassuahyensis, 564. Arcis Vorthensis, 499. Arianensis, 499. Arindelensis, 277. Asmarensis, 243. Assisiensis, 129. Astigitan., 207. Aurelianensis, 429, 498. Aveirensis, 130. Barcaea, 243. Barcusen., 242. Barensis, 737. Baretensis, 498. Belemensis de Para, 129. Bellevillensis, 679. Bendensis, 563. Biltensis, 130. Bisaeiensis, 242. Bisuntin., 129. Boianensis, 242. Bokunguensis - Ikelaensis, 132. Bonarensis, 208. Bonus Iesus a Gurgueia, 377.
B
Balsensis, 737. Bambaritan., 565. Baniulensis, 132.
774 Bracarensis, 563. Buakensis, 460. Buniansis, 460. Burdigalensis, 563.
Index
nominum
dioecesium,
vicariatuum,
etc.
Dumensis, 498. Dunkeldensis, 429. Durangensis, 679. Duxiensis, 459.
K
Kielcensis, 429. Kisanganiensis, 461. Kokstadensis, 132.
C
Oaebuan., 430. Caesariensis in Cappadocia, 243. Cagayan., 679. Cagun., 208. Callinicensis, 243. Campaniensis in Brasilia, 563. Campi Moranensis, 459. Campinae Grandis, 563. Campobassensis, 242. Camposin., 564. Candidae Casae, 429. Carolinensis in Brasilia, 564. Casensis in Numidia, 131. Castellanetensis, 129. 130. Castellotatroportensis, 132. Castrensis, 565. Catanensis, 207. Catharensis, 498. Caxiensis in Maragnano, 277. Cediensis, 208. Cenensis, 564. Cenomanensis, 563. Cercinitan., 130. Cillitan., 499. Clavarensis, 130. Coamceuvensis, 460. Collis Mariae seu Mariannhillensis, 460. Compsana, 242. Conchensis in Aequatore, 429. Conversanensis, 130. Corumbensis, 242. Cotonuensis, 565. Crepedulensis, 132. Culiacanensis, 131. Culmensis, 498.
E
Ebroicensis, 563. Elatensis, 460. Enuguensis, 460. Equiliensis, 277, 499. Erfordiensis - Meiningensis, 129.
L
Lingonensis, 129. Lipensis, 430. Lucerin;, 130. Lyciensis, 207.
F
Ferdinandopolitan. ab Unione, 207. Ferentin., 498. Fesulan., 459. Fluminis Nigri, 277. Fodian.j 429. Friburgensis, 430. Funesiopolitanae, 130.
M
Maasinensis, 207. Macapensis, 277. Madraspolitan. et Meliaporen., 565. Malolosin., 207. Manansis, 277. Managuensis, 679. Mandetriensis, 498. Manilensis, 207. Mannarensis, 460. Manziniensis, 461. Marianopolitana 278. Marsabitensis, 565. Maximianen, in Byzacena, 409. Mazatlanensis, 679. Medellensis, 131. Mediolanensis, 430. Mekiensis, 461. Melburnensis, 242. Melphiensis, 564. Mendezensis, 132. Mesarfeltensis, 429. Messanensis, 564. Mididitan., 679. Molinensis, 498. Monasteriensis, 499. Monoecensis, 129, 563. Monopolitan., 130. Moronensis, 208. Morotonsis, 131. Mullitan., 429.
G
Gaylordensis, 278, 679. Gegitan., 499. Geraldtonensis, 499. Germanicianensis, 242, 679. Girardotensis, 499. Girbitan., 430, 563. Glendalacensis, 498. Gnesnensis, 563. Goritan., 129. Guadalaiarensis, 498. Guaruliensis, 242. Guiratingensis, 737.
H
Hameungensis, 461. Hamiltonensis, 566. Hortensis, 564. Huaiupanensis, 499. Hydruntin., 207.
D
Darienensis, 566. Detroitensis, 278. Dibrugarhensis, 565. Diniensis, 129. Doliensis, 499. Drivastensis, 679. Duitamensis, 499.
N I
Iaboticaballensis, 498. Ialespolitan., 498. Insulae Cathensis, 679. Itumbiarensis, 498, 499. Iuncensis in Byzacena, 459. Nabalensis, 679. Nairobiensis, 461. Nassaviensis, 565. Naulensis, 130. Ndiamenan., 565. Nigrensis, 565, 566. Novagermaniensis, 430.
Index Novensis, 563. Novoraniensis, 131. Nucerina Tadinensis, 129. Numean., 565. uscan., 242.
nominum
dioecesium,
vicariatuum,
etc.
775
S
Sacramentensis, 564. Saelesiensis, 207. Saliensis, 242, 277. S. Angeli de Lombardis, 242. S. Iacobi de Estero, 131. S. Ioannis a Lacubus, 499. S. Ioannis - Imatelluran., 566, 680. S. Ioannis Portoricensis, 208, 499. S. Ioseph in Brasilia, 242. S. Ioseph in California, 131. S. Pauli in Brasilia, 459. S. Petri in Florida, 131. Sancti Rochi, 737. S. Salvatoris in America, 242. S. Salvatoris in Brasilia, 278. S. Severi, 130. Sandomiriensis, 429. Santaremensis, 459. Sardanensis, 131. Sasabensis, 564. Saskatoonensis, 430. Savonensis, 130. Scardonensis, 278. Seguntin., 498. Septemlacunensis, 498. Sidoniensis, 243. Siguitana, 131. Silensis, 207. Simidiccensis, 132. Sinceleiensis, 499. Suristensis, 564. Sverinensis, 131.
O
Oenipontan., 130. Oleastrensis, 207. 737. Opoliensis, 498. Oppidensis - Palmarum, 737. Oranensis, 130, 498. Orluana in Nigeria, 131. Oslonsis, 498. Ossoriensis, 499. Ozamisan., 679.
Tigiensis, 499. Tirasonensis, 498. Tocantinopolitan., 277. Tokvonensis, 461. Tororonsis, 132. Trevirensis, 429. Trilacunensis, 207, 459. Trisipensis, 278. Trivandrensis S. M., 243. Troian., 429. Troyniensis, 132. Truentin., 461. Tunetensis, 460. Turonensis, 563. Tursiensis - Lacunerulonensis, 207, 563. Tuticorensis, 132. Tzernicensis, 243.
U
Uritan., 429, 564. Ursonensis, 563. Urusitan., 459. Uthinensis, 563, 564. Uviransis, 460. Uxellensis et Terralbensis, 544. Uxentin. - S. Mariae Leucadensis, 207, 242.
P
Paderbornensis, 129. Palaiensis, 243. Palensis, 679. Parintinensis, 277. Parisiensis, 564. Passofundensis, 564. Perthensis, 499. Philadelphiensis, 243, 499. Pilcomayonsis, 132. Pistoriensis, 459. Piurensis, 564. Plestiensis, 678. Ponta Grossa (de), 130. Portalegrensis in Brasilia, 564. Princip. Albertensis, 430.
V
Valvensis et Sulmonensis, 207. Vamallensis, 208. Vannidensis, 130. Varmiensis, 563. Varsaviensis, 563. Vellorensis, 565. Venusin., 564. Verulan. - Frusinatensis; 498. Victoriensis de Conquista, 459. Viridariensis, 242. Volturnensis, 566.
Q
Qachasnekensis, 566. Quebecensis, 429. Quitensis, 429.
J
Tabborensis, 130. Tacnensis, 564. Taniorensis, 132. Tanudaiensis, 207. Taubatensis, 563. Tepicensis, 131. Tequinensis, 131. Tharrensis, 461. Themisonensis, 130. Thimidorum Regiorum, 498. Thuccaborensis, 679. Thucen. terebenthin., 131.
R
Rapollensis, 564. Raymundian., 737. Rotariensis, 130. Rotdonensis, 499.
Z
Zabensis in Numidia, 459. Zallatensis, 430. Zombansis, 460.
776
Index
rerum
analyticus
IV INDEX RERUM ANALYTICUS
A
Abbatia SS. Vincentii et Anastasii ad Aquas Salvias. Eius territorii nova eademque aptior iuridica fit ordinatio, 474. Academicas (ad) auctoritates, professores et alumnos Pontificiae Universitatis Salesianae, S. P. allocutionem habuit, 234. Ad Limina Apostolorum visitationes. Qua occasione capta, S. P. peculiares allocutiones habuit ad sacros Praesules, coram admissos : e Vietnamia, 18 ; ex Gambia, Liberia et Monte Leonino, 700; e Tanzania, 706; ex Angolia Insulaque S. Thomae et Principis, 718; e Sudania, 724. Aimerensis et Iaipurensis-Indorensis. Decretum de mutatione finium dioecesium, 244. Alanus de Solminihac (ven.), beati titulo insignitus, a S. P. per homilian celebratur, 662. Alimentariae rei, ob diem per orbem provehendae dicatum, a S. P. nuntius scriptus datus, 733. Alphabeticae institutionis inductioni, ob diem per orbem dicatum, a S. P. nuntius scriptus datus, 561. Angolia. V. Arabica V. Austria. V. Legati Nationum. Ad Limina. Aegyptia Legati Bes publica.
B
Basilicae Minores per Apostolicas Litteras constitutae : Cathedrale templum metropolitanae Ecclesiae Potentinae B.M.V. Caelo receptae dicatum, 10; Cathedrale templum archidioecesis S. Crucis de Sierra in Bolivia, 149; Cathedrale templum dioecesis Vestanae B.M.V. Caelo receptae sacrum, 450; Sacrarium Domini a Miraculis in dioecesi Sanctae Rosae de Osos, 483; templum in archidioecesi Apparitiopolitana dicatum B.M.V, sub titulo Nossa Senhora Aparecida, 538; Aedes Manilensis archidioecesis princeps B.M.V, sacra sub titulo Immaculatae Conceptionis, 539; In urbe Seregno, in archidioecesi Mediolanensi, templum S. Iosephi, 540; templum cathedrale Veszprimiense, in Hungaria, 691. B.M.V. Imaginem a Visitatione quae est in urbe Ancuya, in Columbia, sinitur Episcopus Ipialensis coronare, 449. B.M.V. Imago vulgo Iconavetere, quae in cathedrali templo metropolitanae Ecclesiae Fodianae exstat, pretioso sinitur diademate redimiri, 291. B.M.V. Immaculata a concordia , in dioecesi Foroconcordiana in Argentina, Patrona dioecesis illius confirmatur, 222. B.M.V, in Caelum Assumptae templum, in dioecesi Vestana, ad dignitatem Basilicae Minoris evehitur, 450. B.M.V, in Caelum Assumptae cathedrale templum Potentinae dioecesis, ad dignitatem Basilicae Minoris evehitur, 10. B.M.V, sub titulo Dominae Nostrae de Valle caelestis Patrona copiarum navalium Venetiolae Nationis constituitur, 482.
Nationum.
Index B.M.V, sub titulo Dominae Nostrae dalupensis. V. S. Bernardinus Senensis.
rerum Qua-
analyticus Columbia. V. Legati Commissionis gnoscendo interfuere cutionem
777
Nationum. Codici Iuris Canonici recoad eos qui plenario coetui coram admissos, S. P. Allohabuit, 720.
B.M.V, sub titulo Immaculatae Conceptionis, cathedrale templum archidioecesis Manilensis, ad honorem et dignitatem Basilicae Minoris attollitur, 539. B.M.V, sub titulo Nossa Senhora Aparecida templum in archidioecesi Apparitiopolitana, ad gradum et dignitatem Basilicae Minoris evehitur, 538. B.M.V, sub titulo .Nuestra Seora de Itat Patrona principalis, S. Thoma apostolus Patronus secundarius confirmatur dioecesis S. Thomae in Argentina, 541. B.M.V, sub titulo Nuestra Seora de la Presentacin , confirmatur Patrona dioecesis S. Philippi in Venetiola, 650. B.M.V, sub titulo S. Maria delle Aeque , confirmatur Patrona principalis dioecesis Uxellensis et Terralbensis, 544. Beatorum honores decreti: Iosepho de Anchieta, Petro a S. Iosepho Betancur, Mariae ab Incarnatione, Francisco de Montmorency-Laval, Catharinae Tekakwitha, 253; Aloisio Orione, 477; Bartholomaeo Longo, 529; Mariae Annae Sala, 532; Dominico Ibez de Erquicia, Iacobo Kyushei Tomonaga, Laurentio Ruiz atque XIII Sociis, 535. Beniaminacevalensis ditur, 217. dioecesis nova con-
Commissionis Theologicae Internationalis sodales (ad), in Arce Gandulfi coram admissos, a S. P. allocutio habita, 703. Concilium Constantinopolitanum I. Ep. Ap. ad universos Ecclesiae Episcopos volvente anno MDC ab eodem Concilio celebrato, 513; ad Clerum et Populum mane in Petriana basilica congregatos, XVI exeunte saeculo ab eodem Concilio celebrato, S. P. allocutionem habuit, 485. Concilium Ephesinum. Ep. Ap. ad universos Ecclesiae Episcopos volvente anno MDL ab eodem Concilio celebrato, 513; ad Clerum et Populum vesperi in area Liberianae basilicae congregatos, XV saeculo cum dimidio exeunte, S. P. allocutionem habuit, 492. Congregatio (Sacra) pro Gentium Evangelizatione. Ad eos qui plenario coetui interfuere coram admissos, S. P. allocutionem habuit, 711. Congregatio (Sacra) pro Institutione Catholica. Ad eos qui interfuere plenario coetui, S. P. allocutionem habuit, 273. Consilium Patrum Cardinalium ad quaestiones organicas et oeconomicas Apostolicae Sedis expendendas per Chirographum constituitur, 545. Consilium Pontificium pro Laicis. Ad eos qui generali coetui interfuere, in Arce Gandulfi coram admissos, a S. P. allocutio habita, 673. Conventio inter Apostolicam Sedem Principatum Monoecensem, 651. Coreana Res V. Legati publica. Nationum. et
Betancur Petro a S. Iosepho honores decernuntur, 253.
Beatorum
C
Carberry Card. Ioanni, Archiepiscopo olim S. Ludovici, a S. P. nuntius gratulatorius datus, 546. Casini Maria Teresa (ven.). super introductione causae tionis et Canonizationis. Decretum Beatifica-
Caxiensis dioecesis constituitur, 528. Civitas Regalensis dioecesis nius describitur, 145. condita pla-
D
de Anchieta Iosepho (ven.) beatorum honores decernuntur, 255. de Furstenberg Card. Maximiliano a S. P. nuntius gratulatorius datus, 677.
Clarae Maria Aloisia Angelica (ven.). Decretum super introductione causae Beatificationis et Canonizationis, 430.
778
Index
rerum
analyticus
Delonoue Ioanna (B.). Decretum super mira sanatione in causa Canonizationis, 433. Demetrio I, Archiepiscopo Constantinopolitano et Oecumenico Patriarchae, a S. P. nuntius scriptus datus, 34. Dioeceses constitutae : Tagamna, 7 ; Sibolgansis, 8; Civitas Regaliensis, 145; Orluana, 147 ; Beniaminacevalensis, 217 ; Sorotiensis, 221; S. Ioseph in California, 249; S. Ioseph in Brasilia, 251; OMguensis, 289; Viridariensis, 445; Guaruliensis, 447; Mannarensis, 743; Caxiensis, 528; Kiyindana-Mityanana, 689. Dominicus a SS.mo Sacramento (ven.). Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis, 133. Dominicae apud civitatem Apostolica excitatur, 690. Nuntiatura
G
Gambia. V. Ad Limina. Gana. V.
Legati
Nationum.
Gantin Card. Bernardinus, Legatus renuntiatur ad XLII Eucharisticum ex omnibus Nationibus Conventum, Lapurdi in Gallia agendum, 542. Guamensis. Decretum de mutatione nominis dioecesis, 736. Guaruliensis dioecesis nova conditur, 447.
H
Haimanot S. B. Telele (ad), Ecclesiae Ortodoxae Aethiopicae Patriarcham, in Arce Gandulfi coram admissum, S. P. allocutionem habuit, 716. Hispania. V. Legati
E
Encyclicae Litterae Rerum Novarum. Ad eos qui conventui Romae habito, LXXXX expleto anno ab editis Litteris Encyclicis Rerum Novarum, interfuere coram admissos, S. P. allocutionem habuit, 726. Eparchia Sanctorum Cyrilli et Methodii Apostolicae Sedi immediate obnoxia constituitur pro Slovachis fidelibus ritus Byzantini in Canadia commorantibus, 220. Episcopis Ecclesiae Catholicae ritus Malalcarensis a S. P. nuntius scriptus datus, 35. Eucharisticus Conventus XLII. Iis qui ex omnibus Nationibus eidem Conventui interfuere, a S. P. nuntius radiotelevisificus missus, 547.
Nationum.
Homileticae allocutiones : in Basilica S. Petri, die 1 m. Ianuarii, 152; in Romano templo S. Clementis ad Lateranum in honorem S S. r um Cyrilli et Methodii, Europae patronorum, 262; Interamnae in sollemnitate S. Ioseph, 266; in Italico pago vulgo Sotto il Monte cognominato, I ineunte saeculo a nativitate Ioannis XXIII, 452; in foro S. Petri, occasione oblata Beatificationis Servorum Dei Alani de Solminihac, Aloisii Scrosoppi, Richardi Pampuri, Claudine Thvenet et Mariae Repetto, 662.
i
Iaponia. V. Legati Nationum. BeaIbez de Erquicia Dominico (ven). torum honores decernuntur, 535. Insula S. Thomae V. Ad Limina. et Principis.
F
Familia a Deo Instituta . Pontificium Consilium pro Familia constituitur, 441. Freinademetz Ioseph (B.). Decretum an resumenta sit causa Canonizationis. 744.
Ioannes XXIII. I ineunte saeculo a nativitate eius homilia, in Italico pago vulgo Sotto il Monte cognominato, a S. P. habita, 452.
Index Iosepho de Anchieta (ven.), torum decernuntur, 253.

Iraquia.
rerum
analyticus Iugoslavia, Res publica Socialista rata. V. Legati Nationum.
779 Foede-
honores Bea-
V.
Legati
Nationum.
Irigoyen Echegaray Maria Catharina (ven.). Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis, 656. Itinera apostolica (allocutiones selectae). In Extremo Oriente. In urbe Manila ad Religiosas, 304; ad Religiosos, 309; ad Praesidem Rei publicae Philippinae, 314; ad sacros Praesules, 319; ad homines liberales artes exercentes nec non ad Christianae doctrinae institutores, 325; ad studiosam iuventam, 329; ad incolas Tondo, 335; ob decretos Ven. Dei Servis Laurentio Ruiz et Sociis eius beatorum caelitum honores, 340; ad Sinenses, 345; ad nationum Legatos, 350; ad Presbyteros et sacrorum alumnos, 356; ad Christianos sponsos, 362; apud urbem Davao, 368; ad sacchariferae arundinis cultores, 373; in urbe I l o i l o , 380; ad agrcolas et opifices, 384; ad exsules et prfugos in loco Morong commorantes, 388; ad universae Asiae incolas e Manilensi radiophonica statione Radio Veritas , 391; ad autochthonas homines, 398; in insula Guam, 401; ad sacros Praesules Tokii, 405; ad nationum Legatos Tokii, 410; in viridario Peace Memorial Hirosimae, 415; ad mathematicarum et naturalium scientiarum cultores, 420. In Germania. Ad Christianos sponsos, 42; ad professores et alumnos publicarum Universitatum in Coloniensi metropolitano templo, 49; ad Praesidem Rei publicae Foederatae Germaniae, 58; ad Christifideles in diaspora Germaniae septemtrionalis et Scandiae commorantes, 64; ad Viros adscitus in consilium Ecclesiae Evangelicae Germaniae, 71; ad Christianos fratres, 75; ad Iudaeos, 78; ad sacros Praesules, 82; ad Religiosos utriusque sexus, 92; ad sacrae theologiae tradendae munere fungentes, 100; ad iuventam, 105; ad auctores, scaenicos artifices, musicae artis nec non formae et figurae peritos atque diurnarios, 112; ad Auctoritates in aronavium portu Riem , 122. Iurisperiti Catholici. Ad eos qui conventui interfuere Romae, coram admissos, a S. P. allocutio habita, 14.
i
Jubany Arnau Card. Narcisso, scopo Barcinonensi, a S. nuntius gratulatorius, 205. ArchiepiP. datus
K
Keniae. Decretum de erectione Vicariatus Castrensis, 278. Kiyindana-Mityanana ditur, 689. dioecesis nova con-
Kyushei Tomonaga Iacobo (ven.), Beatorum decernuntur, 535.
honores
Kbzlca Carolina (ven.). Decretum an introducenda sit causa Beatificationis seu Declarationis martyrii, 681.
L
Laborem exercens . Litterae Encyclicae a S. P. Ioanne Paulo II datae ad Episcopos, Sacerdotes et Christifideles totius Catholicae Ecclesiae, nec non ad universos bonae voluntatis homines, 577. Laval Francisco de Montmorency, (ven.), Beatorum honores decernuntur, 253. Legati Nationum apud Sedem Apostolicam qui erediti sibi muneris testes litteras tradiderunt ad quosque S. P. allocutiones habuit: Hispaniae, 12; Columbiae, 22; Madagascariae, 30; Iraquiae, 32; Iugoslaviae (Rei publicae Socialisticae Foederatae), 157; Malianae Rei publicae, 160; Iaponae, 181; Austriae, 183; Ganae, 197; Arabicae Aegyptiae Rei publicae, 227; Coreanae Rei publicae, 272. Legatos Nationum (ad) apud Sedem Apostolicam habita a S. P. allocutio, initio anni 1981, 197. Liberia. V. Ad Limina. Longo Bartholomaeo (ven.), honores decernuntur, 529. Beatorum
780
Index
rerum
analyticus
M
Madagascaria. V. Legati Nationum. (ad) S. P. allocutionem
N
Nascimbeni Ioseph (ven.). Decretum an introducenda sit causa Beatificationis et Canonizationis, 462. Nativitas D.N.I. Ch. Ex externo Basilicae Vaticanae podio radiotelevisificum nuntium S. P. facit atque Benedictionem Apostolicam Urbi et Orbi impertit, 38. Nuntii Gratulatorii a S. P. missi: Card. Jubany Arnau Narcisso, 205; Card. Rossi Agnello, 302; Card. Carberry Ioanni, 546; Card. Ursi Conrado, 676; Card. de Furstenberg Massimiliano, 677. 677. Nuntii radiotelevisiflci a S. P. facti: in sollemnitate Nativitatis D.N.I. Ch. a. 1980, 38; ad Collem Palatinum, post expletum pium exercitium Viae Crucis, 286; dominica Paschae in Resurrectione Domini, 299; ad eos qui XLII Eucharistico ex omnibus Nationibus Conventui interfuere, 547; ad eos in Petriana basilica et Assisiensi cathedrali templo congregatos, VIII exeunte saeculo ab ortu S. Francisci, 730. Nuntii scripto dati a S. P. : Demetrio I Archiepiscopo Constantinopolitano et Oecumenico Patriarchae, 34; Episcopis Ecclesiae Catholicae ritus Malakarensis, 35; ob diem rei alimentariae per orbem provehendae dicatum, 733; ob diem tota Ecclesia ad Missionales res provehendas constitutum, 554; ob diem alphabeticae institutionis inductioni per orbem dicatum, 561.
Magistrum Urbis habuit, 198.
Malacen.-Oiohoren. Decretum de Cathedrae episcopalis translatione, 737. Maliana V. Res Legati publica. Nationum.
Mandetrien.-Dumnen. Decretum de Cathedrae episcopalis translatione, 739. Mannarensis dioecesis nova conditur, 473. Maria V. a 8. Ignatio.
Thvenet. beatorum honores
Mariae ab Incarnatione decernuntur, 253.
Massonica secta. Declaratio de canonica disciplina quae sub poena excommunicationis vetat ne catholici nomen dent sectae Massonicae, 240. Monoecensis dioecesis ad gradum archidioecesis evehitur adhuc Romanae Sedi immediate subiecta, 648. Mons Leoninus.
V. A d Limina. Monteagudo Anna ab Angelis (ven.). Decretum super mira sanatione in causa Beatificationis et Canonizationis, 500. Mediolanensis et Comensis. Decretum mutatione finium dioecesium, 128. Missionales V. res provehendae. dati. de
O
OMguensis in Nigeria nova dioecesis conditur, 289. Orione Aloisio (ven.) decernuntur, 477. Beatorum honores
Nuntii scripto
Mityanana. V. Kiyindana.
Orluana in Nigeria nova dioecesis conditur, 147.
Molas Vallv Maria Rosa (B.). Decretum an resumenda sit causa Canonizationis, 436. Moreno Diaz Ezechiel (B.). Decretum an resumenda sit causa Canonizationis, 747.
P
Pampuri Richardo (ven.). Decretum super miraculis in causa Beatificationis et Canonizationis, 502; beati titulo insignitus, a S. P. per homiliam celebratur, 662.
Index
rerum
analyticus
781
Paradis Maria Leonia (ven.). Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis, 211. Paschae die dominico in Resurrectione Domini a S. P. factus nuntius radiotelevisificus ex externo Basilicae Vaticanae podio, 299. Passtor Ioanni, Episcopo Nitriensi, a S. P. Epistula datur, 223. Patroni caelestes : S. Honoratus Episcopus, Pistorum atque Furnariorum in Argentina, 11; B.M.V. Immaculata a concordia dioecesis Foroconcordianae in Argentina, 222; SS. Cyrillus et Methodius totius Europae, 258; Sanctus Expeditus Martyr, Civitatis Ialespolitanae in Brasilia, 290; Sanctus Ambrosius Episcopus et Ecclesiae Doctor, singularis apud terrenum Gallorum exercitum manipuli negotiis administrationis ipsius procurandis, 451; SS. Apostoli Petrus et Paulus dioecesis de Phat-Diem, in Vietnamia, 480; Sanctus Bernardinus Senensis dioecesis Bernardinopolitanae in California, 481; B.M.V, sub titulo Dominae Nostrae de Valle copiarum navalium Venetiolae nationis, 482; B.M.V, sub titulo Nuestra Seora de I t a t Patrona Principalis, S. Thomas Apostolus Patronus secundarius dioecesis S. Thomae in Argentina, 541; B.M.V, sub titulo Santa Maria delle Aeque dioecesis Uxellensis et Terralbensis, 544; B.M.V, sub titulo Nuestra Seora de la Presentacin dioecesis S. Philippi in Venetiola, 650. Pax inter nationes. Ob diem pacis 1 m. Ian. a. 1981 celebrandum, 152. Pontificii Collegii sophorum sodales (ad), in Arce Gandulfi coram admissos, S. P. Allocutionem habuit, 668. Praefectos Viros negotiis exteris Argentinae et Chiliae (ad), in aedibus Vaticanis coram admissos, a S. P. allocutio habita, 24. Praelatura Ipilensis conditur, 5. Provisiones in Insulis Philippinis S.
e Sacra Congregatione pro Ecclesiis Orientalibus: 243. e Sacra Congregatione pro Gentium Evangelizatione seu de Propaganda Fide: 131, 460.
R
Repetto Maria (ven.). Decretum super mira sanatione in causa Beatificationis et Canonizationis, 505; beati titulo insig n i a , a S. P. per homiliam celebratur, 662. Rossi Card. Agnello, Praefecto Sacrae Congregationis pro Gentium Evangelizatione, a S. P. nuntius gratulatorius datus, 302. Ruiz Laurentio atque XIII Sociis rum honores decernuntur, 535. Beato-
S
Sacrarium Domini a Miraculis , in dioecesi S. Rosae de Osos, ad dignitatem Basilicae Minoris evehitur, 483. Sacrum Collegium. Instante sollemnitate Nativitatis D.N.I.Ch., facta a S. P. ad Patres Cardinales atque Romanae Curiae Praelatos allocutio, 162. Sagheddu Maria Gabriela (ven.). Decretum super heroicis virtutibus in causa Beatificationis et Canonizationis, 740. Sala Mariae Annae (ven.) Beatorum honores decernuntur, 532. S. Ambrosius Ep. et Eccl. Doctor confirmatur caelestis Patronus singularis apud terrenum Gallorum exercitum manipuli negotiis administrationis ipsius procurandis, 451. S. Antonius Patavinus. Fit facultas sacras eius exuvias inspiciendi atque recognoscendi, 150. S. Crucis de Sierra archidioecesis cathedrale templum, in Bolivia, ad gradum Basilicae Minoris evehitur, 149. Bernardinus Senensis Patronus principalis dioecesis Bernardinopolitanae in California ; Beata vero Virgo Maria, Dominae Nostrae Guadalupensis sub titulo, Patrona secundaria confirmantur, 481.
Ecclesiarum :
e Sacra Congregatione pro Episcopis: 129, 207, 242, 277, 429, 459, 498, 563, 679, 737.
782
Index
rerum
analyticus Scrosoppi Aloisius (ven.). Decretum super miraculis in causa Beatificationis et Canonizationis, 21; beati titulo insignitus, a S. P. per homiliam celebratur, 662. Secretariatus pro non credentibus. Ad eos qui interfuere plenario coetui, S. P. allocutionem habuit, 292. Sibolgansis in Indonesia Apostolica Praefectura ad dioecesis gradum et dignitatem evehitur, 8. Sorotiensis dioecesis nova conditur, 221.
S. Elisabeth Hungariae. Ep. Ap. anno DCCX ab eius obitu, 658. 8.
volvente
Expeditus Martyr Civitatis Ialespolitanae Patronus apud Deum confirmatur, 290.
8. Franciscus Assisiensis. Expleto VIII saeculo ab eius ortu Card. Augustinus Casaroli, Summi Pontificis Legatus renuntiatur ad Franciscalem annum Assisii aperiendum, 660; ad congregatos in Petriana basilica et in Assisiensi cathedrali templo a S. P. nuntius radiotelevisificus missus, 730. 8. Honoratus Episcopus confirmatur Patronus, Pistorum atque Furnariorum in Argentina, 11. Ioannis-Imatelluran. Decretum de mutatione denominationis necnon de Concathedralis erectione, 680.
Synodi Episcoporum Consilii Secretariae Generalis sodales (ad) coram admissos, a S. P. allocutio habita, 709.
8.
T
Tagamna dioecesis constituitur, 7. Tansania. V. Ad Limina. Tekakwitha Catharinae (ven.) honores decernuntur, 253. Beatorum
8. Ioseph in Brasilia dioecesis nova conditur, 251. 8. Ioseph in California tuitur, 249. dioecesis consti-
8. Ioseph opifex. Homilia a S. P. ramnae, in Italia, habita, 266.
Inte-
8. Iosephi templum, in urbe vulgo Seregno, in archidioecesi mediolanensi ad honorem atque dignitatem Basilicae Minoris evehitur, 540. 8. Teresia a Iesu. Exeunte iv saeculo ab eius obitu Epistula a S. P. Praeposito generali Carmelitarum D i s c , mittitur, 692. 8. Thomas in Argentina. V. B.M.V, sub titulo .Nuestra de Itat .
Thvenet Claudina (ven.). Decretum super mira sanatione in causa Beatificationis et Canonizationis, 466; beati titulo insig n i a , a S. P. per homiliam celebratur, 662. Togana in Re publica Nuntiatura stolica conditur, 484. Tomonaga Kyushei Iacobo (ven.) rum honores decernuntur, 535. ApoBeato-
Seora
Torontina Slovachorum Byzantini ritus eparchia, SS. Cyrilli et Methodii. V. Eparchia Sanctorum. Tribunal Sacrae Romanae Rotae S. P. allocutio habita, 228. (ad), a
8. Vincentius de Paul. Expleto saeculo ab eius ortu Praeposito Generali Congregationis Missionis S. P. Epistulam mittit, 654. SS. Cyrillus et Methodius totius Europae caelestes apud Deum Compatroni constituuntur, 258; homilia a S. P. in Romano templo S. Clementis ad Lateranum habita, 262.
Tribunal S. Paenitentiariae et Vrbis basilicarum paenitentiarios (ad), a S. P. allocutio habita, 201.
U
Urbs Roma. V. Magistrum Urbis.
SS. Petrus et Paulus Apostoli confirmantur Patroni principales dioecesis de PhatDiem, in Vietnamia, 40.
U r si Card. Conrado, Archiepiscopo Neapolitano, a S. P. nuntius gratulatorius datus, 676.
Index
rerum
analyticus Vietnamia. V. Ad Limina.
783
V
V eszprimiense . cathedrale templum, in Hungaria, ad gradum et dignitatem Basilicae Minoris evehitur, 691.
Viridariensis dioecesis nova conditur, 445.
Viae Crucis post absolutum ad Collem Palatinum pium exercitium a S. P. factus nuntius radio televisifica, 296.
Z
Zimbabuae Re publica (in), Apostolica Nuntiatura constituitur, 477.
CORRIGENDA In vol. LXXIII (1981) Commentarii pag. 82, linea pag. 130, linea pag. 2 5 9 , linea
9 : loco eundem legatur idem. 6 : loco Coadiutorem c.i.s, legatur Coadiutorem. 7 : loco anno DCCCXXX legatur anno DCCCLXXX. stanae.
pag. 132, linea 24 : loco Mendenzenzis legatur Mendezensis. pag. 460, linea 18 : loco archidioecesis Folianae legatur dioecesis Vepag. 716, linea 6 : loco Patriarcam legatur Patriarcham.
SEPTUAGESIMUM TERTIUM VOLUMEN COMMENTARII OFFICIALIS ACTA APOSTOLICAE S E D I S ABSOLVITUR D I E XXXI M. DECEMBRIS A. MCMLXXXI TYPIS POLYGLOTTIS VATICANIS
Anno L U
Citt del Vaticano, giovedi 12 marzo 1981
Num. 2
ACTA APOSTOLICAE SEDI

SUPPLEMENTO PER LE LEGGI E DISPOSITIONI DELLO DELLA CITTA STATO D E L VATICANO
Pontificato di S. S. Giovanni Paoo II - Anno III
N. X X V I I I - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale vengono determinate le date di inizio e di cessazione delPora estiva per il 1981.
12 marzo 1981
LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITT DEL VATICANO
Vista la legge 24 giugno 1969, n. LI ; Vista Pordinanza 16 maggio 1966, n. XXVI, con la quale si istituisce Pora estiva;
ORDINA
Art. 1. - Dalle ore due dei 29 marzo 1981 alle ore tre dei 27 settembre 1981, Pora normale anticipata, a tutti gli effetti, di sessanta minuti primi.
Acta
Apostolicae
Sedis
Sipplemento
Art. 2. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante afiissione nel Cortile di S. Damaso, alia porta degli Uffici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Citt del Vaticano, dodici marzo millenovecentoottantuno.
AGOSTINO SERGIO PAOLO
Card.
CASAROLI,
Presidente
Card. Card.
GTJERRI, BERTOLI
Pro-Presidente
MASSIMILIANO SILVIO
Card.
ODDI
DE F U R S T E N B E R G ,
Card.
GIUSEPPE
Card.
PAUPINI
G I U S E P P E MARIA
Card.
SENSI
Anno L U
Citt del Vaticano, giovedi 23 aprile 1981
Num. 3

SUPPLEMENTO P E R LE LEGGI 1 DISPOSITUM DELLO
DELLA CITTA
STATO
D E L VATICANO
Pontificato di S. S. Giovanni Paolo II - Anno III
N. X X I X Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale autorizzata la emissione di una serie di francobolli commemorativi dei Bimillenario Virgiliano.
aprile 1981 LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITTA DEL VATICANO Vista la legge 24 giugno 1969, n. LI ; Visti gli art. 2 e 20 lett. c n. 5 delia legge sulle fonti dei diritto, 7 giugno 1929, n. I I ;
ORDINA
Art. 1. - autorizzata la emissione di una serie di due francobolli commemorativi dei Bimillenario Virgiliano, da valere per il pagamento delle tasse relative alle corrispondenze in partenza dalla Citt del Vaticano. Art. 2. - I francobolli di cui alParticolo precedente, realizzati su carta bianca patinata a stampa pluricolore in offset con oro e argento
10
Acta
Apostolicae
Sedis
Supplemento
impressi a caldo e riuniti nel numero di sedici esemplari per foglio e nove chiudilettera, hanno le seguenti caratteristiche : dimensioni : mm. 48 x 40, dentellatura 14, formato orizzontale ; valori: L. 350, L. 600; soggetto : unico, che rafflgura : sui lato sinistro, il poeta accanto al suo plteo scrittorio, e nelPangolo, ripresi dai codici antichi, i titoli delle sue opere : per il valore da L. 350, p . V E R G I L I M A R O N I S B T J C O L I C O N G E O R G I C O N Q . L I B R I , per il valore da L. 600, p . V E R G I L I M A R O N I S A E N E I D O S L I B R I ; sui lato destro, la scritta B I M I L L E N A R I O V I R G I L I A N O , impressa a caldo, in argento nel valore da L. 350, in oro nel valore da L. 600. La figura del poeta tratta dal Vergilius Romanus (Vat. lat. 3867), presente nella Biblioteca Vaticana dalla sua fondazione nel 1475. I due francobolli recano in basso la dicitura Pindicazione dei rispettivi valori. II chiudilettera riproduce una scena buclica. Art. 3. - I francobolli di cui agli articoli preceden ti hanno validit illimitata agli effetti postali, dalla data di entrata in vigore delia presente ordinanza. La tiratura di 1.000.000 di serie complete. Art. 4. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante amssione nel Cortile di S. Damaso, alia porta degli Unici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Oitt del Vaticano, ventitre aprile millenovecentoottantuno.
POSTE VATICANE
Card.
CASAROLI, GUERRI,
Presidente
Card. Card. Card.
Pro-Presidente
FRSTENBERG
BERTOLI
MASSIMILIANO SILVIO
Card.
ODDI
DE
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno LII
Citt del Vaticano, giovedl 23 aprile 1981
Num. 4

SUPPLEMENT*) P E R LE L E G G I E DISPOSIZIONI D E L L O STATO
DELLA CITTA D E L VATICANO
Pontificatu di S. S. Giovanni Paolo II -
Anno
III
N. X X X - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale autorizzata la emissione di un miovo tipo di aerogramma, per commemorare il cinquaiitesimo anniversario delia fondazione delia Radio Vaticana.
23 aprile 1981 LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITTA DEL VATICANO
Vista la legge 24 giugno 1969, n. L I ; Visti gli art. 2 e 20 lett. c n. 5 delia legge sulle fonti dei diritto, 7 giugno 1929, n. I I ; Vista Pordinanza 22 dicembre 1980, n. XXV, in materia di tariffe postali e telegrafiche ;
ORDINA
Art. 1. - autorizzata la emissione di un nuovo tipo di aerogramma, per commemorare il cinquantesimo anniversario delia fondazione delia Radio Vaticana. L'aerogramma suddiviso in tre sezioni, la superiore delle quali munita di tre lembi gommati per la chiusura.
14
Acta
Apostolicae
Sedis
Supplmento
Sui lembo superiore riportata Pavvertenza, in due lingue e su due righe : vietato inserir qualsiasi oggetto - Il est dfendu de joindre n'importe quel objet. La prima sezione del foglio reca impressi sulla facciata esterna: a sinistra, in alto, la vignetta, che riproduce la cupola di S. Pietro, la statua delPArcangelo Gabriele, le date ((1931 e ((1981)), al centro P antenna a forma di Croce e dei cerchi con le iniziali delia Radio Vaticana. In basso, fuori delia vignetta, la dicitura A R O GRAMME ;
a destra, in alto, Pimpronta del valore, recante il disegno a color dello stemma di Sua Santit Giovanni Paolo II e la dicitura
((300 POSTE VATICANE )).
La seconda sezione, che ripiegata forma il verso delPaerogramma, reca gli elementi relativ! al mittente e tre linee punteggiate. La terza sezione non reca alcuna indicazione. II foglio di colore celeste-grigio, che aperto misura cm. 26,5 x 15,8, esclusi i lembi di chiusura, reca in filigrana la dicitura S T A T O D E L L A
CITT DEL VATICANO )).
L'impronta del valore postale, di formato orizzontale, mm. 36 x 27, compresa la dentellatura. La tir atura di n. 300.000 esemplari.
misura
Art. 2. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante affissione nel Cortile di S. Damaso, alla porta degli Unici del Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubbliCazione. Citt del Vaticano, ven titre aprile milleno vecen toottan tuno, Card. Presidente
CASAROLI,
Card. Card. Card.
GUERRI, BERTOLI
Pro-Presidente
FURSTENBERG
MASSIMILIANO SILVIO
Card.
ODDI
DE
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno LH
Citt del Vaticano, lunedi 22 giugno 1981
Num. 5
CTA APOSTOLICAE SEDIS

s u p p l e m e n t o p e r le le6gi e disposizioni dello
DELLA CITTA HI
stato
D E L VATICANO
N. X X X I Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale autorizzata la emissione di una serie di francobolli celebrativi dei 42 Congresso Eucaristico Internazionale di Lourdes. 22 giugno 1981 LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITT DEL VATICANO Vista la legge 24 giugno 1969, n. L I ; Visti gli art. 2 e 20 lett. c n. 5 delia legge sulle fonti dei diritto, 7 giugno 1929, n. I I ;
ORDINA
Art. 1. - E autorizzata la emissione di una serie di quattro francobolli celebrativi dei 42 Congresso Eucaristico Internazionale di Lourdes, da valere per il pagamento delle tasse relative alle corrispondenze in partenza dalla Citt del Vaticano. Art. 2. - I francobolli di cui all'articolo precedente, realizzati su carta bianca speciale a stampa pluricolore in rotocalco e riuniti nel numero di quaranta esemplari per foglio, hanno le seguenti caratteristiche :
18
Acta
Apostolicae
Sedis
Supplemento
dimension! : mm. 40 x 30, dentellatura 14, formato orizzontale ; valori: L. 80, L. 150, L. 200, L. 500; i soggetti riproducono : il valore da L. 80, il simbolo dei Congresso Encaristico : una coppa con flamma, un'ostia spezzata e la leggenda : G E S C R I S T O
PANE SPEZZATO PER UN MONDO NUOVO )) ;
il valore da L. 150, il simbolo dei Congresso Eucaristico e 1'apparizione delia Yergine a S. Bernadetta; il valore da L. 200, il simbolo dei Congresso Eucaristico e un gruppo di pellegrini diretti al Santuario di Lourdes; il valore da L. 500, il simbolo dei Congresso Eucaristico, il Vescovo e i fedeli che venerano la Vergine Immacolata. I fondi pastello delle single vignette sono di colore diverso. I quattro francobolli recano, in alto, la scritta L O U R D E S C E I 81 , in basso, la dicitura P O S T E V A T I C A N E e Pindicazione dei valore. Art. 3. - I francobolli di cui agli articoli precedenti hanno validit illimitata agli effetti postali, dalla data di entrata in vigore delia presente ordinanza. La tiratura di 1.100.000 serie complete. Art. 4. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante afiissione nel Cortile di S. Damaso, alia porta degli Unici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Citt del Vaticano, ventidue giugno millenovecentoottantuno.
Card.
CASAROLI,
Presidente
Card. Card.
GUERRI, BERTOLI
Pro-President e
MASSIMILIANO SILVIO
Card.
ODDI
DE
FURSTENBERG
Card.
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno L U
Citt del Vaticano, lunedi 22 giugno 1981
Num.

SUPPLEMENTO P E R LE LEGGI E DISPOSITIONI DELLO
DELLA CITTA
STATO
D E L VATICANO
NT. X X X I I - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale e autorizzata la emissione di cartoline postali illustrate recanti Pimpronta, a stampa, dei valore postale di francatura.
22 giugno 1981 LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITT DEL VATICANO
Vista la legge 24 giugno 1969, n. LI ; Visti gli art. 2 e 20 lett. c n. 5 delia legge sulle fonti dei diritto, 7 giugno 1929, n. II ;
ORDINA
Art. 1. - autorizzata la emissione di due cartoline postali illustrate, recanti Pimpronta, a stampa, dei valore postale di francatura. Delle cartoline, una predisposta per la corrispondenza destinata alPltalia, con il valore di L. 150> Paltra per oltre Pltalia, con il valore di L. 200.
22
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Art. 2. - Le cartoline di cui alParticolo precedente, del formato di cm. 1 4 , 8 0 x 1 0 , 5 0 , illustrate su soggetto unico, hanno le caratteristiche seguenti : nel diritto : sui lato destro, in alto, Pimpronta, delle dimensioni di mm. 2 8 x 3 3 , riproduce, stilizzato, il disegno delle Chiavi decussate sormontate dal Triregno, e reca la dicitura (( P O S T E V A T I C A N E ; nella parte restante, quattro righe destinate alPindirizzo del destinatario; sui lato sinistro, in alto, la scritta, su due righe, C A R T E P O S T A L E S . S . Giovanni Paolo I I ; la grafa e Pimpronta sono stampate con inchiostro bruno seppia e rosa per il valore da L. 1 5 0 , bruno seppia e azzurro per il valore da L. 2 0 0 ; nel rovescio, la vignetta, a color, riproduce : nella parte destra, Pemgie di Sua Santit Giovanni Paolo I I , benedicente ; nella parte sinistra, lo stemma del Sommo Pontefice regnante. Art. 3. - L'emissione e la vendita delle cartoline di cui alla presente -ordinanza sono riser vate esclusivamente alio Stato. La tiratura
di n.
60.000
esemplari per ciascun valore.
Art. 4. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante afiissione nel Cortile di S. Damaso, alia porta degli Unici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Citt del Vaticano, ventidue giugno millenovecentoottantuno. Card. Presidente
CASAROLI, GUERRI,
Card. Card.
Pro-Presidente
BERTOLI
MASSIMILIANO SILVIO
Card.
ODDI
DE
FURSTENBERG
Card.
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno L U
Citt del Vaticano, lunedi 27 luglio 1981
Num. 7

supplemento p e r le leggi e dello DELLA CITTA stato D E L VATICANO
N. X X X I I I - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano in materia di tariffe postali. 27 luglio 1981
LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITT DEL VATICANO
Vista la legge 24 giugno 1969, n. LI; Visti gli art. 2 e 20, lett. c, n. 5, delia legge sulle fonti dei diritto, 7 giugno 1929, n. II; Visto 1'accordo tra la Santa Sede e Pltalia in materia di tariffe postali, in data 23 gennaio 1952; Vista Pordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano in materia di tariffe postali e telegrafiche in data 22 dicembre 1980, N. XXV;
ORDINA
Art. 1. - Le tariffe postali e le soprattasse di trasporto aereo attualmente in vigore sono sostituite, a decorrere dal 1 agosto 1981 da quelle indicate nella tabella seguente:
Per l'internedelia Citt del Vaticano Lire
LETTEKE
Per ritalia Lire
Oltre ritalia Lire
fino a 20 grammi: - invii normalizzati - invii non normalizzati . . da oltre 20 gr. fino a 50 da oltre 50 gr. fino a 100 da oltre 100 gr. fino a 250 da oltre 250 gr. fino a 500 da oltre 500 gr. fino a .1.000 da oltre 1.000 gr. fino a 2.000
1
. . gr. gr. gr. gr. gr. gr.
150 300 300 350 700 1.400 2.400 3.700
200 400 400 500 1.000 2.000 3.500 5.500
400 700 700 900 1.900 3.600 6.000 9.500
Per gli invii normalizzati, v e d . l'art. 2 dell'Ordinanza N. X X V del 22 dicembre 1980. Nei rapporti con il Belgio, la Germania (Rep. Fed.), il Lussemburgo, i Paesi Bassi e la Svizzera, sono stabilit le seguenti tariffe: lettere di peso fino a 20 gr. Lire 200 (per le lettere di peso superiore si applica la tariff a intera per il peso totale); cartoline di Stato e dell'industria privata, con oorrispondenza, L. 150.
2
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Per 1'interno delia Citt del Vaticano Lire
ritalia
Lire
Per
Oltre I'Italia Lire
AEROGRAMMI FATTURE COMMERCIALI

3
400
120 300 CARTE MANOSCRITTE

4
170 400

250
5
fino a 1 0 0 gr da oltre .100 da oltre 2 5 0 da oltre 5 0 0 da oltre 1.000
gr. fino a 2 5 0 gr. fino a 5 0 0 gr. fino a 1.000 gr. fino a 2 . 0 0 0
gr. gr. gr. gr.
300 600 1.300 2.200 3.400 100
400 900 1.900 3.300 5.000 150
CARTOLINE DI STATO E DELL'INDUSTRIA PRIVATA CARTOLINE ILLUSTRATE - - BIGLIETTI DI VISITA - - PARTECIPAZIONI DI NASCTTA, MORTE, MATRIMONIO E SIMILI A STAMP A - S T A M P E AUGURALI
8 9 1 0 6 7
100 300 CARTOLINE ILLUSTRATE E BIGLEBTTI
150 400
DI VISITA, con non pi di o parole di convenevoli - PARTECTPAZIONI DI

11
NASCITA, MORTE, MATRIMONIO E SIMILI A STAMP A

11
invii non normalizzati

3
150 200
Per oltre 1'Italia, le fatture commereiali aperte possono essere allgate alle stampe e ai pacchetti postali. Per oltre l'ltalia sono considerate s t a m p e e non possono contener lettere di accompagnamento. s Ved. nota 2. Per oltre l'ltalia, con corrispondenza, v e d . voce n. 5. Per oltre l'ltalia, con non pi di 5 parole di convenevoli, ved. voce n. 7. Per oltre l'ltalia, con corrispondenza, v e d . voce n. 1. Per oltre l'ltalia, con non pi di 5 parole di convenevoli, v e d . voce n. 7. Per oltre l'ltalia, v e d . voce n. 7. Per l'ltalia, v e d . voce n. 6.
4 6 7 8 9 10 11
Leggi e dispositioni dello Stato delia Citt del Vaticano
29
ritalia
Lire
Per
ritalia
Lire
Oltre
AVVISI DI RICEVIMENTO 0 DI PAGA-
100 STAMPE periodicae e non periodicae fino a 20 gr: - invii non normalizzati . . . . da oltre 20 gr. fino a 50 gr. da oltre 50 gr. fino a 100 gr. da oltre 100 gr. fino a 250 gr. da oltre 250 gr. fino a 500 gr. da oltre 500 gr. fino a 1.000 gr. da oltre 1.000 gr. fino a 2.000 gr. per ogni 1.000 gr. o frazione in pi 60 70 70 80 150 300 400 550
150
400
80 100 100 120 220 400 600 800
150 200 200 300 600 1.000 1.700 2.400 1.200
stampe spedite in sacchi speciali, dirette alio stesso destinatario ed alia stessa destinazione: - per ogni 1.000 gr. o frazione
P l E G H I DI LIBRI
12
200 350 500 60 70
300 500 700 80 100
1.200
da oltre 500 gr. fino a 1.000 gr. da oltre 1.000 gr. fino a 2.000 gr.
CEDOLE
DI COMMISSIONI LIBRARLE
1 3
invii normalizzati
TASSA FISSA per la restitutione di
stampe di peso non superiore a 40 grammi, fatta eccezione per i giornali quotidiani e i settimi numeri degli stessi, non potute recapitare per qualunque ragione: per ciascun oggetto
CARTE PUNTEGGIATE AD USO DEI
80
in franchigia
in franchigia
in franchigia
Per oltre l'Italia, v e d . voce n. 9. Per oltre l'Italia sono considerate lettere o cartoline dell'industria privata con corrispondenza, se ne hanno le caratteristiche.
13
12
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Per l'Italia Lire
Oltre l'Italia Lire
PACCHETTI POSTALI
fino a 100 gr da oltre 100 gr. fino a 250 gr. da oltre 250 gr. fino a 500 gr. da oltre 500 gr. fino a 1.000 gr.
DI MERCI
14
170 300 550 900
250 450 800 1.300
450 800 1.600 2.500
CAMPION!
INCTSIONI
14
FONICHE SU DISCHI, NASTRO O FILO
da oltre da oltre da oltre
100 gr. fino a 250 gr. 250 gr. fino a 500 gr. 500 gr. fino a 1.000 gr.
170 300 550 900
250 450 800 1.300
TASSA FISSA di trattamento per gli
invii ordinari non od insufficientemente affxancati, oltre la francatura 300

PACCHI ORDINARI per Pinterno e per
Pltalia, oltre il prezzo dei bollettino di spedizione di, Lire 200 a) Normali: " fino a 1 Kg da oltre 1 Kg. fino a 3 Kg. . da oltre 3 Kg. fino a 5 Kg. . da oltre 5 Kg. fino a 10 Kg. . da oltre 10 Kg. fino a 15 Kg. . da oltre 15 Kg. fino a 20 Kg. . b) Ingombranti: tariffe di cui alia lettera a) maggiorate dei 100%.
PACCHI URGENTI per Pinterno e per
700 800 1.000 1.600 2.000 2.500
1.000 1.200 1.500 2.400 3.000 3.600
l'Italia, oltre il prezzo dei bollettino di spedizione di Lire 200 e la tassa fissa di recapito per espresso a) Normali: tariffe di cui alia lettera a) dei pacchi ordinari, maggiorate dei 100%
14
Per oltre l'Italia sono considerati pacchetti postali.
Leggi e disposizioni dello Stato delia Gitta del Vaticano
31
Per l'ltalia Lire
Oltre l'ltalia Lire
b) Ingombranti: tariffe di cui alia lettera a) delia presente voce, maggiorate dei 100% 19 PACCHI AEREI per l'ltalia, oltre il prezzo dei bollettino di spedizione di Lire 200 e le tariffe normali fino a 1.000 gr per ogni 500 gr. o frazione in pi
15
500 250
20
PACCHI ORDINARI per oltre l'ltalia, oltre il prezzo del bollettino di spedizione di Lire 200 a) tassa sui peso (quota-parte territoriale di partenza e arrivo): fino a 1 da oltre da oltre da oltre da oltre da oltre Kg 1 Kg. 3 Kg. 5 Kg. 10 Kg. 15 Kg. fino fino fino fino fino a 3 Kg a 5 Kg a 10 Kg a 15 Kg a 20 Kg DTS DTS DTS DTS DTS DTS 1,31 1,63 1,96 2,45 2,94 3,27 (Fr.-oro 4,00) (Fr.-oro 5,00) (Fr.-oro 6,00) (Fr.-oro 7,50) (Fr.-oro 9,00) (Fr.-oro 10,00)
b) quota parte di transito: territoriale: tassa stabilita in relazione alla distanza e al peso; marittima: tassa stabilita in relazione aile miglia marine ed al peso; aerea: tassa stabilita in relazione alla distanza aropostale ed aile quote-parti di rete aerea di ogni singlo Paese di destinazione.
Al trasporto aereo sono ammessi i pacelli ordinari normali fino a 20 Kg. I pacchi inviati per via aerea fino a 10 K g . sono recapitati per espresso e debbono essere gravati, in aggiunta delia soprattassa di trasporto aereo, delia relativa tassa fissa. Sia la soprattassa che la tassa fissa di cui sopra debbono essere aggiunte all'ammontare delia tariff a ordinaria.
15
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Per l'Italia Lire
Oltre l'Italia Lire
TASSA DI RACCOMANDAZIONE, oltre la
francatura ordinaria per le corrispondenze chiuse o aperte per ogni sacco speciale di stampe
TASSA DI CONSEGNA IN MANI PROPRIE
300
400
900 4.500
di oggetti raccomandati o assicurati con awiso d i ricevimento . . . .
150
150
23
SOPRATTASSE DI TRASPORTO AEREO PER LE CORRISPONDENZE

L. D E S T I N A Z I O N E
c.
16
A. O.
17
per ogni 5 gr. o frazione Lire
PAESI DELL'EUROPA E DEL B ACINO DEL MEDITERRNEO 50 120 PAESI DELLE AMERICHE . . . 150 120 250
20 80 250 300 300 500
Lettere, cartoline postali e illustrate, con corrispondenza, vaglia postali, vaglia di rimborso relativi ad invii con assegno, lettere assicurate, avvisi di ricevimento o di p a g a m e n t o . Tutti gli altri oggetti non rientranti nella categora L . C
17
16
Leggi e disposizioni aelio Stato delia Citt del Vaticano
33
Per l'ltalia Lire
Oltre l'ltalia Lire
24
TASSA DI ESPRESSO, oltre la francatura ordinaria per ogni oggetto di corrispondenza e per ogni pacco per ogni sacco speciale di stampe
ASSICURAZIONE per 1'interno e per
350
500
900 4.500
25
l'ltalia I) assicurazione convenzionale delle corrispondenze fino a Lire 1 0 . 0 0 0 con suggellatura facoltativa (oltre la tassa di francatura e di raccomandazione) II) assicurazione ordinaria ed assicurazione convenzionale di valore superiore a Lire 1 0 . 0 0 0 : a) tassa di assicurazione: sulle corrispondenze, oltre la tassa di francatura e di raccomandazione, per ogni 1 0 0 . 0 0 0 Lire o frazione sui pacelli, oltre la tassa di francatura, per ogni 1 0 0 . 0 0 0 Lire o frazione b) tassa unica supplementre, per le particolari misure di sicurezza da adottare per le corrispondenze ed i paechi con valore dichiarato superiore a Lire
J
350
500
750
1.100
2.000
3.000
100.000
9.000
13.000
III) assicurazione contro i rischi di forza maggiore: tariffa di cui al punto II) lettera a) maggiorata dei 1 0 0 %, oltre la tassa unica di cui al punto II) lettera b) qualora il valore dichiarato superi le 1 0 0 . 0 0 0 Lire.
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Per l'ltalia Lire
Oltre l'ltalia Lire
26
ASSICTJKAZIONE per oltre l'ltalia a) tassa di assicurazione sulle corrispondenze, oltre le tasse di francatura ordinaria e di raccomandazionerper ogni 6 5 D T S ( 2 0 0 Tr.-oro) di valore dichiarato o frazione b) tassa di assicurazione sui pacchi, oltre la tassa di francatura: tassa fissa per ogni pacco . . . tassa proporzionale per ogni 65 D T S ( 2 0 0 Fr.-oro) di valore dichiarato o frazione
350
3.500
350
27
TASSA DI ASSEGNO oltre le tasse di francatura normali, all'atto dell'impostazione dell'invio contro-as segno, per la liquidazione dell'importo del1'assegno mediante vaglia di rimborso a) per Pinterno e per l'ltalia . . . b) per oltre l'ltalia fino a Lire 5 . 0 0 0 da oltre L. 5.000 da oltre L. 1 0 . 0 0 0 da oltre L. 5 0 . 0 0 0 da oltre L. 1 0 0 . 0 0 0 da oltre L. 2 0 0 . 0 0 0 da oltre L. 3 0 0 . 0 0 0 oltre L. 4 0 0 . 0 0 0 fino fino fino fino fino fino a a a a a a
10.000 50.000 100.000 200.000 300.000 400.000 350 350
1.200 1.600 2.000 2.700 3.300 3.700 4.200 4.500
se il mittente chiede che il vaglia di rimborso gli sia trasmesso per via aerea (oltre la tassa di cui sopra)
soprattassa prevista per la categora L. C. secondo il Paese di destinazione
Leggi e disposizioni dello Stato delia Citt del Vaticano
35
Per Finterno delia Citt del Vaticano Lire
Per l'ltalia Lire
Oltre I'Italia Lire
FERMO
POSTA 0
FERMO TELGRAFO
100
TASSA PER AVVISO DI MANCATA CONSEGNA 200 TASSA DI IMBARCO 200 300
TASSA DI RECLAMO 300 TASSA RELATIVA ALLA DOMANDA per
'
300
300
400
il ritiro di corrispondenza, pacco o vaglia, per modificazione di indirizzo, per annullamento o modificazione dell'importo dell'assegno, dei vaglia,
1.000 SERVIZI FILATELICI 1.000 1.200
affrancatura minima dei materiale presentato per l'obliterazione filatlica

VAGLIA ORDINARI
80
tassa di emissione, oltre il prezzo del modulo di Lire 50 a) per 1'interno e per l'ltalia fino a Lire 2 0 . 0 0 0 da Lire 2 0 . 0 0 0 fino a 5 0 . 0 0 0 da Lire 5 0 . 0 0 0 fino a 2 0 0 . 0 0 0 da Lire 2 0 0 . 0 0 0 fino a 6 0 0 . 0 0 0 b) per oltre l'ltalia fino a L. 5 . 0 0 0 da oltre L. 5 . 0 0 0 fino a 1 0 . 0 0 0 da oltre L. 1 0 . 0 0 0 fino a 5 0 . 0 0 0 da oltre L. 5 0 . 0 0 0 fino a 1 0 0 . 0 0 0 da oltre L. 1 0 0 . 0 0 0 fino a 2 0 0 . 0 0 0 da oltre L. 2 0 0 . 0 0 0 fino a 3 0 0 . 0 0 0 da oltre L. 3 0 0 . 0 0 0 fino a 4 0 0 . 0 0 0 oltre L. 4 0 0 . 0 0 0
350 600 1.000 2.000
350 600 1.000 2.000
800 1.200 1.500 2.000 2.500 3.100 3.600 4.000
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Per l'Italia Lire
Oltre l'Italia Lire
VAGLIA TELEGRAFICI
a) per 1'interno e per l'Italia oltre la tassa di emissione di cui alia voce n. 3 4 , lettera a) e quella telegrfica b) per oltre l'Italia oltre la tassa indicata alia voce n. 3 4 , lettera b), dovuta la tassa telegrfica.
VAGLIA DI VERSAMENTO per l'Italia
200
200
tassa di emissione, oltre il prezzo del modulo di Lire 50 - fino a Lire 1 0 0 . 0 0 0 - per ogni 1 0 0 . 0 0 0 Lire o frazione in pi
200 100
TASSA PER L'EMISSIONE DEI VAGLIA CON LA CLAUSULA PAGAMENTO IN 500
500
ATTESTAZIONE DI EMISSIONE DEI VAGLIA
per ogni attestazione . . . .. .

VAGLIA ORDINARI SMARRITI E TELEGRAFICI
400
400
400
tassa per la riehiesta di pagamento nel periodo di validit: per

700 700 700
VAGLIA SCADUTI
tassa di rimborso per ogni vaglia
18
700
700
700
Sono esenti dal p a g a m e n t o delia tassa i vaglia non giunti al destinatario.
Leggi e dispositioni dello Stato
delia Citt del Vaticano
37
Per l'ltalia Lire
Oltre l'ltalia Lire
TASSA DI RIVALIDAZIONE E DI DUPLICAZIONE DEI VAGLIA quando la sca-
denza di validit o lo smarrimento non siano impntabili al servizio po500

DlRITTO FISSO PER LA RICHIE STA IN VISIONE DEI TITOLI PAGATI; PER CONTRORDINI E DISPOSIZIONI D ATI DAI MITTENTI 0 DAI DESTINATAR^ PER CONOSCERE L ' E S I T O DEI TITOLI POSTALI
500
500
750
750
750
43
LlMITI DI PESO, DIMENSION^ VALORE ED ASSEGNO ED INDENNITA DI SMARRIMENTO
per 1'interno delia Citt del Vaticano e per l'ltalia
Limiti massimi di peso lettere, carte manoscritte, stampe, pieghi di libri e spedizioni miste Kg. NB. Per i pieghi contenenti nn solo volnme che ecceda il peso di Kg. 2 ammesso l'invio fino al peso di Kg. 3
19
carte punteggiate ad uso dei ciechi
Kg.
cartoline dell'industria privata, cartoline illustrate, biglietti di visita, fatture commerciali, stampe augurali, partecipazioni di nascita, morte, matrimonio e simili e cedole di commissioni librarie . gr. paechetti postali, campioni di merci, incisioni foniche su dischi, nastro o filo < pacchi postali: a) ordinari b) urgenti . . . c) Exprs Kg. Kg. Kg. Kg.
20 1
20 5 10
Per il calclo dell'affrancatura del peso eccedente i 2 Kg. si applica la tariffa corrispondente alio scaglione di peso in pi.
19
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Dimensioni
massime
lettere, carte manoscritte, stampe, carte punteggiate ad uso dei ciechi e spedizioni miste: cm. 45 per lato o, se a forma di rotlo, cm. 75 di lunghezza, con cm. 10 di dimetro. cartoline dell'industria privata: cm. 10,7 x cm. 15. fatture commerciali, cartoline illustrate, biglietti di visita, cedole di commissioni librarie, partecipazioni di nascita, morte, matrimonio e simili a stampa e stampe augurali: cm. 12 x cm. 23,5 (tolleranza + 2 mm.). pacchetti postali e campioni di merci: cm. 45 x cm. 20 x cm. 10 o, se a forma di rotlo, cm. 45 di lunghezza con cm. 15 di dimetro. In entrambi i casi tali dimensioni possono variare, pureh la relativa somma non risulti rispettivamente superiore ai cm. 75 o cm. 60. incisioni foniche su dischi, nastro o filo: cm. 45 x cm. 45 x cm. 20. pacchi: a) pacchi normali: lunghezza m. 1; somma di questa e del giro massimo, misurato in un senso che non sia quello delia lunghezza, m. 2; b) pacchi ingombranti: lunghezza m. 1,50; somma di questa e dei giro massimo, misurato come sopra, m. 3.
Dimensioni
minime
a) le corrispondenze di qualsiasi specie debbono presentare per Pindirizzo e per le indicazioni di servizio una superficie non inferiore a cm. 9 x cm. 14 (tolleranza 2 mm,). b) il volume dei pacchi postali non pu essere inferiore a un decimetro cubo.
Limiti di valore e di assegno assicurazione ordinaria e convenzionale: per le corrispondenze e per i pacchi, Lire 2.000.000. assegno di cui possono essere gravati le corrispondenze ed i pacchi: - lettere, carte manoscritte, fatture commerciali, stampe, carte punteggiate ad uso dei ciechi, pacchetti postali, campioni di merci (a condizione che tutti i predetti oggetti siano spediti in raccomandazione od eventualmente, per quelli chiusi, in assicurazione) e pacchi, L. 500.000. vaglia postali: - limite minimo per ogni vaglia, Lire 100; - limite massimo per ciascun vaglia, Lire 600.000.
Leggi e dispositioni dello Stato delia Citt
del
Vaticano
39
Indennit per la perdita di corrispondenze raccomandate e per la perdita, manomissione o avaria dei pacchi l'indennit dovuta agli utenti per la perdita totale di corrispondenze raccomandate stabilita nella misura di dieci volte 1'importo delia tassa di raccomandazione. l'indennit dovuta agli utenti per la perdita, manomissione o avaria dei pacchi (esclusi quelli con valore dichiarato) stabilita entro il limite massimo di dieci volte 1'importo delia tassa di spedizione dei pacchi ordinari. Oltre tale indennit i mittenti hanno diritto, nel caso di smarrimento, manomissione od avaria totale del contenuto, al rimborso delle tasse di spedizione ed accessorie.
LlMITI DI PESO, DI DIMENSIONI, DI VALORE ED INDENNIT DI SMARRIMENTO
per oltre l'Italia
Limiti massimi di peso lettere e stampe (I pieghi contenenti libri possono raggiungere il peso di Kg. 5) sacchi speciali contenenti stampe dirette alio stesso destinatario e alla stessa destinazione cartoline illustrate, biglietti di visita, partecipazioni di nascita, morte, matrimonio e simili a stampa pacchetti postali cecogrammi (carte punteggiate ad uso dei ciechi e lettere cecograflche) pacchi: - il peso massimo dei pacchi postali nel regime internazionale fissato, di regola, in 20 Kg. Tuttavia tale limite ridotto a 10 Kg. od anche a 5 Kg. nei rapporti con alcuni Paesi. Dimensioni massime lettere, stampe, cecogrammi, pacchetti postali e spedizioni miste: lunghezza, larghezza e spessore sommati, em. 90, senza che la dimensione maggiore possa superare cm. 60; se a forma di rotlo, lunghezza e due volte il dimetro cm. 104, senza che la dimensione maggiore possa oltrepassare cm. 90. cartoline dell'industria privata: cm. 10,7 x cm. 15. cartoline illustrate, biglietti di visita, stampe sotto forma di cartolina da spedirsi alio scoperto (senza busta o fascia, ecc.) e partecipazioni di nascita, morte, matrimonio e simili a stampa: cm. 12 x cm. 23,5 (tolleranza -f- 2 mm.). Kg. 2
Kg. gr. Kg. Kg.
30 20 1 7
40
Acta
Apostolicae
Sedis
Supplemento
^ pacchi: m. 1,50 per una qualsiasi delle dimensioni; m. 3 per la somma delia lunghezza e del permetro pi grande preso in un senso che 'non sia quello delia lunghezza. Sono considerati ingombranti i pacchi che superino le seguenti dimensioni: m. 1,05 per una qualsiasi delle dimensioni; m. 2 per la somma delia lunghezza e dei perimetro pi grande preso in un senso che non sia quello delia lunghezza.
Dimensioni
minime
le corrispondenze di qualsiasi specie debbono presentare per 1'indirizzo e per le indicazioni di servizio una superficie non inferiore a cm. 9 x cm. 14 (tolleranza 2 mm.). Se a forma di rotlo, la lunghezza pi il doppio dimetro non deve essere inferiore a cm. 17, purch la dimensione maggiore non sia inferiore a cm. 10. per i pacchi valgono gli stessi limiti. Limiti di valore assicurazione per le corrispondenze - i limiti di valore variano a seconda dei Paesi di destinazione, ma non possono superare i 1633 DTS (5.000 Fr.-oro). assicurazione per i pacchi - i limiti di valore variano a seconda dei Paesi di destinazione, ma non possono superare i 1633 DTS (5.000 Fr.-oro). vaglia internazionali ed assegni - i limiti di valore variano a seconda dei Paesi di destinazione. Indennit di smarrimento per le corrispondenze raccomandate, 19 DTS (60 Fr.-oro). per i sacchi speciali di stampe, 65 DTS (200 Fr.-oro). per i pacchi: del peso da oltre da oltre da oltre fino a 5 Kg, 5 Kg. fino a 10 Kg, 10 Kg. fino a 15 Kg, 15 Kg. fino a 20 Kg, 19 29 40 49 DTS DTS DTS DTS (60 (90 (120 (150 Fr.-oro) Fr.-oro) Fr.-oro) Fr.-oro)
Leggi e dispositioni-dello-Stato-delia Citt del Vaticano
41
Art. 2. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante afiissione nel Cortile di S. Damaso, alia porta degli Unici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore il primo agosto 1981. Citt del Vaticano, ventisette luglio millenovecentoottantuno.
Card.
CASAROLI,
Presidente
Card. Card. Card.
GUERRI, BERTOLI
Pro-Presidente
MASSIMILIANO SILVIO
Card.
ODDI
DE PURSTENBERG
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno LH
Citt del Vaticano, martedi 29 setiembre 1981
Num. 8

SUPPLEMENT!) P E R LE LEGGI E DISPOSIZIONI D E L L O STATO
DELLA CITT D E L VATICANO
Pontificat <li S. S. Giovanni Paolo II - Anno III
N". X X X I V - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vatican con la quale autorizzata la emissione di una serie di francobolli per commemorare il sesto centenario delia morte dei Beato Jan Van Ruusbroec, mstico fiammiiigo.
29 setiembre 1981
LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITT DEL VATICANO Vista la legge 24 giugno 1969, n. LI ; Visti gli art. 2 e 20 lett. c n. 5 delia legge sulle fonti dei diritto, 7 giugno 1929, n. I I ;
ORDINA
Art. 1. - autorizzata la emissione di una serie di due francobolli per commemorare il sesto centenario delia morte dei Beato Jan Van Ruusbroec, mistico fiammingo, da valere per il pagamento delle tasse relative alle corrispondenze in partenza dalla Citt del Vaticano.
Acta
Apostolicae
Sedis
Supplemento
Art. 2. - I francobolli di cui alParticolo precedente, realizzati su carta bianca patinata a stampa pluricolore in calcografa ed offset, e riuniti nel numero di 40 esemplari per foglio, hanno le seguenti caratteristiche : dimensioni : mm. 30 x 40, dentellatura 13V4 x 14, formato verticale ; valori: L. 200, L. 300; i soggetti rafligurano : per il valore da L. 200, il Beato che scrive nel romitaggio i suoi trattati di vita mistica; per il valore da L. 300, la figura dei Beato. I due francobolli recano, in alto, la scritta B . J A N V A N R U S B R O B C )) e, in basso, Pindicazione dei rispettivi valori, le date (( 1381-1981 e la dicitura P O S T E V A T I C A N E . Art. 3. - I francobolli di cui agli articoli precedenti hanno validit illimitata agli effetti postali, dalla data di entrata in vigore delia presente ordinanza. La tiratura di 1.100.000 serie complete. Art. 4. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante affissione nel Cortile di S. Damaso, alia porta degli Unici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Oitt del Vaticano, ventinove settembre millenovecentoottantuno.
Card.
CASAROLI, GTJERRI,
Presidente
Card. Card.
Pro-Presidente
BERTOLI
MASSIMILIANO SILVIO
Card.
ODDI
DE
FURSTENBERG
Card.
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno LII
Citt del Vaticano, martedi 29 settembre 1981
Num. 9

S U P P L E M E N T P E R LE LEGGI E DISPOSIZIONI DELLO
DELLA CITTA
STATO
D E L VATICANO
Pontificatu di S. S. Giovanni Paolo II - Anno III
N. X X X V Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale autorizzata la emissione di una serie di francobolli per celebrare Panno internazionale delle persone handicappate.
29 settembre 1981 LA PONTIFICIA COMMISSIONE PER LO STATO DELLA CITT DEL VATICANO Vista la legge 24 giugno 1969, n. LI ; Visti gli art. 2 e 20 lett. c n. 5 delia legge sulle fonti dei diritto, 7 giugno 1929, n. I I ;
ORDINA
Art. 1. - autorizzata la emissione di una serie di francobolli, composta da un solo valore, per celebrare Panno internazionale delle persone handicappate, da valere per il pagamento delle tasse relative alle corrispondenze in partenza dalla Citt del Vaticano.
50
Acta
Apostolicae
Sedis
Supplemento
Art. 2. I francobolli di cui alParticolo precedente, realizzati su carta bianca patinata a stampa pluricolore in rotocalcografia, e riuniti nel numero di 40 esemplari per foglio, hanno le seguenti caratteristiche : dimensioni : mm. 40 x 30, dentellatura 14 x 13V4, formato orizzontale ; valore : L. 600 ; soggetto : riproduce il simbolo ufliciale delPanno internazionale delle persone handicappate, su un drappeggio dove appare la testa del Cristo coronata di spine; i francobolli recano, in basso, la dicitura Pindicazione dei valore.
POSTE VATICANE
Art. 3. - I francobolli di cui agli articoli preceden ti hanno validit illimitata agli effetti postali, dalla data di entrata in vigore delia presente ordinanza. La tiratura di 1.100.000 serie complete. Art. 4. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante amissione nel Cortile di S. Damaso, alia porta degli Uffici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Citt del Vaticano, ventinove settembre millenovecentoottantuno.
Card.
CASAROLI, GUERRI,
Presidente
Card. Card.
Pro-Presidente
BERTOLI
MASSIMILIANO SILVIO
Card.
ODDI
DE
FURSTENBERG
Card.
GIUSEPPE GIUSEPPE
Card.
MARIA
PAUPINI
Card.
SENSI
Anno L U
Gitta
del Vaticano, martedi 29 settembre 1981
Num. 10

SPPLEMENTO P E R LE LEGGI E DISPOSIZIONI DELLO DELLA CITTA STATO DEL VATICANO
Pontificatu di S. S. Giovanni Paolo II - Anno III
N. X X X V I - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano in materia di tariffe postali e telegrafiche. 29 settembre 1981
LA PONTIFICIA COMMISSIONE P E E LO STATO DELLA CITT DEL VATICANO Vista la legge 24 giugno 1969, n. LI; Visti gli art. 2 e 20, lett. c, n. 5 e 6, delia legge sulle fonti dei diritto, 7 giugno 1929, n. II; Visto 1'accordo tra la Santa Sede e l'ltalia in materia di tariffe postali, in data 23 gennaio 1952; Vista 1'ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano in materia di tariffe postali e telegrafiche in data 22 dicembre 1980, N. XXV; Vista 1'ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano in materia di tariffe postali in data 27 luglio 1981, N. X X X I I I ;
ORDINA
Art. 1. - Le tariffe postali, le soprattasse di trasporto aereo e le tariffe telegrafiche attualmente in vigore sono sostituite, a decorrere dal I ottobre 1981, da quelle indicate nella tabella seguente:
o
- SERVIZI
POSTALI Per
1'interno delia Citt del Vaticano Lire Per l'ltalia Lire Oltre l'ltalia Lire
LETTEEE
fino a 20 grammi: - invii normalizzati - invii non normalizzati . . da oltre 20 gr. fino a 50 da oltre 50 gr. fino a 100 da oltre 100 gr. fino a 250 da oltre 250 gr. fino a 500 da oltre 500 gr. fino a 1.000 da oltre 1.000 gr. fino a 2.000
1
1
. . gr. gr. gr. gr. gr. gr.
200 380 380 480 900 1.800 3.000 5.000
300 550 550 700 1.400 2.700 4.500 7.000
400 700 700 900 1.900 3.600 6.000 9.500
Per gli invii normalizzati, v e d . l'art. 2 dell'Ordinanza N. X X V dicembre 1980. Nei rapporti con il Belgio, la Germania (Rep. Fed.), il Lussemburgo, Bassi e la Svizzera, sono stabilit le seguenti tariffe: lettere di peso fino a 20 gr. Lire 300 (per le lettere di peso superiore si la tariffa intera per il peso totale); cartoline di Stato e dell'industria privata, con corrispondenza, Lire
2
del 22 i Paesi applica 200.
66
Acta
Apostolicae
Sedis
Supplemento
Per l'Italia Lire
Oltre l'Italia Lire
AEROGRAMMI
400
FATTURE
COMMERCIALI
invii normalizzati
180 400
250 600

250
5
CARTE
MANOSCRITTE
da oltre da oltre da oltre da oltre
1 0 0 gr. fino a 2 5 0 2 5 0 gr. fino a 5 0 0 5 0 0 gr. fino a 1.000 1.000 gr. fino a 2 . 0 0 0
DI STATO E
gr. gr. gr. gr.
400 850 1.750 2.900 4.400
600 1.300 2.600 4.300 6.500
CARTOLINE STRIA
DELL'INDU-
150
200
PRIVATA
CARTOLINE TI DI
ILLUSTRATE
8
6 7
BIGLIETDI SI-
VISITA
PARTECIPAZIONI MATRIMONIO E
NASCITA, MILI A
MORTE,
1 0
STAMPA
- STAMPE AUGURALI
invii normalizzati
150 380
200 550
CARTOLINE D I VISITA,
ILLUSTRATE
BIGLIETTI
con non pi di 5 parole di convenevoli - P A R T E C I P A Z I O N I D I

11
NASCITA, MILI A
MORTE, STAMPA
1 1
MATRIMONIO
SI-
invii normalizzati invii non normalizzati

3
150 200
Per oltre l'Italia, le fatture commerciali aperte possono essere allgate alle stampe e ai pacchetti postali. Per oltre l'Italia sono considerate stampe e non possono contener lettere di accompagnamento. Ved. n o t a 2. Per oltre l'Italia, con corrispondenza, v e d . voce n. 5. Per oltre l'Italia, con n o n pi di 5 parole di convenevoli, v e d . voce n. 7. Per oltre l'Italia, con corrispondenza, v e d . voce n. 1. Per oltre l'Italia, con non pi di 5 parole di convenevoli, v e d . voce n. 7. Per oltre l'Italia, v e d . voce n. 7. Per l'Italia, v e d . voce n. 6.
4 5 6 7 8 9 10 11
Leggi e dispositioni dello Stato delia Oitt del Vaticano
57

8 AVVISI D I R I C E V I M E N T O MENTO O DI P A G A -
Per l'Italia Lire
Oltre l'Italia Lire
150
200
400
S T A M P E periodicae e non periodicae flao a 20 gr.: - invii normalizzati - invii non normalizzati . . . . da oltre 20 gr. fino a 50 gr. da oltre 50 gr. fino a 100 gr. da oltre 100 gr. fino a 250 gr. da oltre 250 gr. fino a 500 gr. da oltre 500 gr. fino a 1.000 gr. da oltre 1.000 gr. fino a 2.000 gr. per ogni 1.000 gr. o frazione in pi
80 100 100 150 200 400 600 800
120 150 150 220 270 600 800 1.200
150 200 200 300 600 1.000 1.700 2.400 1.200
stampe spedite in saechi speciali, dirette alio stesso destinatario ed alia stessa destinazione: - per ogni 1.000 gr. o frazione
10 PlEGHI DI LIBRI
1 2
280 480 600 80 100
400 700 900 120 150
1.200
fino a 500 gr da oltre 500 gr. fino a 1.000 gr. da oltre 1.000 gr. fino a 2.000 gr.
11 CEDOLE DI COMMISSIONI LIBRARTE
1 3
invii normalizzati invii non normalizzati 12

T A S S A F I S S A per la restituzione di stampe di peso non superiore a 40 grammi, fatta eccezione per i giornali quotidiani e i settimi numeri degli stessi, non potute recapitare per qualunque ragione: per ciascun oggetto
100
in franchigia in franchigia in franchigia
13
CARTE CIECHI
PUNTEGGIATE
AD
USO
DEI
Per oltre l'Italia, v e d . voce n. 9. Per oltre l'Italia sono considerate lettere o cartoline dell'industria privata con corrispondenza, se ne hanno le caratteristiche.
13
12
58
Acta Apostolicae
Sedis - Supplemento
Per 1 'interno delia Citt del Vaticano Lire

14 PACCHETTI POSTALI
Per l'ltalia Lire
Oltre l'ltalia Lire

15
fino a 1 0 0 gr da oltre 1 0 0 gr. fino a 2 5 0 gr. da oltre 2 5 0 gr. fino a 5 0 0 gr. da oltre 5 0 0 gr. fino a 1.000 gr.
DI MERCI
1 4
250 400 830 1.200
350 600 1.250 1.800
450 800 1.600 2.500
CAMPIONI
INCISIONI
1 4
FONICHE SU DISCHI, NASTRO O FILO

.16
fino a 1 0 0 gr da oltre 1 0 0 gr. fino a 2 5 0 gr. da oltre 2 5 0 gr. fino a 5 0 0 gr. da oltre 5 0 0 gr. fino a 1.000 gr.
250 400 830 1.200
350 600 1.250 1.800
T A S S A F I S S A di trattamento per gli invii ordinari non od insufficientemente affrancati, oltre la francatura mancante P A C C H I O R D I N A R I per 1'interno e per l'ltalia, oltre il prezzo dei bollettino di spedizione di Lire 2 0 0 a) formali: fino a 1 Kg da oltre 1 Kg. fino a 3 Kg. . da oltre 3 Kg. fino a 5 Kg. . da oltre 5 Kg. fino a 10 Kg. . da oltre 10 Kg. fino a 15 Kg. . da oltre 15 Kg. fino a 20 Kg. . b) Ingombranti: tariffe di cui alia lettera a) maggiorate dei 1 0 0 % . P A C C H I U R G E N T I per 1'interno e per l'ltalia, oltre il prezzo dei bollettino di spedizione di Lire 2 0 0 e la tassa fissa di recapito per espresso a) Normali: tariffe di cui alia lettera a) dei pacchi ordinari, maggiorate dei
300
17
850 1.000 1.300 2.200 2.600 3.200
1.300 1.500 1.900 3.200 3.900 4.600
18
100%
14
Per oltre l'ltalia sono considerati pacchetti postali.
delia
Citt del Vaticano
59
Per l'Italia Lire
Oltre l'Italia Lire
b) Ingombranti: tariffe di cui alia lettera a) delia presente voce, maggiorate dei 100%. 19 per l'Italia, oltre il prezzo dei bollettino di spedizione di Lire 200 e le tariffe normali fino a 1.000 gr per ogni 500 gr. o frazione in pi
PACCHI AEREI
15
600 300
20
P A C C H I O R D I N A R I per oltre l'Italia, oltre il prezzo dei bollettino di spedizione di Lire 200
a) tassa sui peso (quota-parte territoriale di partenza e arrivo): fino a 1 da oltre da oltre da oltre da oltre da oltre Kg 1 Kg. 3 Kg. 5 Kg. 10 Kg. 15 Kg. fino a fino a fino a fino a fin a 3 5 10 15 20 Kg Kg Kg Kg Kg. DTS DTS DTS DTS DTS . . . . DTS 1,31 1,63 1,96 2,45 2,94 3,27 (Fr.-oro 4,00) (Fr.-oro 5,00) (Fr.-oro 6,00) (Fr.-oro 7,50) (Fr.-oro 9,00) (Fr.-oro 10,00)
b) quota parte di transito: territoriale: tassa stabilita in relazione alia distanza e al peso; marittima: tassa stabilita in relazione alle miglia marine ed al peso; aerea: tassa stabilita in relazione alia distanza aropostale ed alle quote-parti di rete aerea di ogni singlo Paese di destinazione.
Al trasporto aereo sono ammessi i pacchi ordinari normali fino a 20 K g . I pacchi inviati per via aerea fino a 10 Kg; sono recapitati per espresso e debbono essere gravati, in aggiunta delia soprattassa di trasporto aereo, delia relativa tassa fissa. Sia la soprattassa che la tassa fissa di cui sopra debbono essere aggiunte all'ammontare delia tariffa ordinaria.
15
60
Acta
Apostolicae
Sedis
Supplemento

TASSA DI RACCOMANDAZIONE,
Per l'ltalia Lire
Oltre l'ltalia Lire
oltre la
francatura ordinaria per le corrispondenze chiuse o perte per ogni sacco speciale di stampe
TASSA DI CONSEGNA IN MAN PROPRIE
400
600
900 4.500
di oggetti raccomandati o assicurati con avviso d i ricevimento . . . .
150
150
23
SOPRATTASSE
DI
TRASPORTO
AEREO
PER
LE
CORRISPONDENZE
L. D E S T I N A Z I O N E
c.
16
A.
O.
17
PAESI DELL'EUROPA E D E L BACN O D E L MEDITERRNEO PAESI PAESI PAESI DELL'AFRICA DELLE AMERICHE . . .
25
50 120 150 120 250
80 250 300 300 500
DELL'ASIA
Lettere, cartoline postali e illustrate, con corrispondenza, vaglia postali, vaglia di rimborso relativi ad invii con assegno, lettere assicurate, avvisi di ricevimento o di p a g a m e n t o . Tutti gli altri oggetti non rientranti nella categora L.C.
17
16
61
Per l'Italia Lire
Oltre l'Italia Lire
24
T A S S A D I E S P R E S S O , oltre la francatura ordinaria per ogni oggetto di corrispondenza e per ogni pacco per ogni sacco speciale di stampe
480
700
900 4.500
25
ASSICURAZIONE
per 1'interno e per
l'Italia I) assicurazione convenzionale delle corrispondenze fino a Lire 1 0 . 0 0 0 con suggellatura facultativa (oltre la tassa di francatura e di raccomandazione) . . . . II) assicurazione ordinaria ed assicurazione convenzionale di valore superiore a Lire 1 0 . 0 0 0 : a) tassa di assicurazione: sulle corrispondenze, oltre la tassa di francatura e di raccomandazione, per ogni 1 0 0 . 0 0 0 Lire o frazione sui pacelli, oltre la tassa di francatura, per ogni 1 0 0 . 0 0 0 Lire o frazione b) tassa unica supplementre, per le particolari misure di sicurezza da adottare per le corrispondenze ed i pacchi con valore dichiarato superiore a Lire
100.000 10.000 15.000
350
500
800
1.200
2.000
3.000
III) assicurazione contro i rischi di forza maggiore: tariffa di cui al punto II) lettera a) maggiorata dei 1 0 0 % , oltre la tassa unica di cui al punto II) lettera b) qualora il valore dichiarato superi le 1 0 0 . 0 0 0 Lire.
62
Acta
Apostolicae
Sedis
Supplemento
Per 1'interno deUa Citt del Vaticano Lire
Per l'ltalia Lire
Oltre l'ltalia Lire
26
ASSICURATIONE
per oltre l'ltalia
a) tassa di assicurazione sulle corrispondenze, oltre le tasse di francatura ordinaria e di raccomandazione: per ogni 65 D T S ( 2 0 0 Fr.-oro) di valore dichiarato o frazione b) tassa di assicurazione sui pacchi, oltre la tassa di francatura: tassa fissa per ogni pacco . . . tassa proporzionale per ogni 65 D T S ( 2 0 0 Fr.-oro) di valore dichiarato o frazione

350
3.500
350
27
T A S S A D I A S S E G N O oltre le tasse di francatura normali, all'atto dell'impostazione dell'invio contro-assegno, per la liquidazione dell'importo del1'assegno mediante vaglia di rimborso
a) per 1'interno e per l'ltalia . . . b) per oltre l'ltalia fino a Lire 5 . 0 0 0 da oltre L. 5.000 da oltre L. 1 0 . 0 0 0 da oltre L. 5 0 . 0 0 0 da oltre L. 1 0 0 . 0 0 0 da oltre L. 2 0 0 . 0 0 0 da oltre L. 3 0 0 . 0 0 0 oltre L. 4 0 0 . 0 0 0 fino fino fino fino fino fino a a a a a a
10.000 50.000 100.000 200.000 300.000 400.000
400
400
1.200 1.600 2.000 2.700 3.300 3.700 4.200 4.500
se il mittente chiede che il vaglia di rimborso gli sia trasmesso per via aerea (oltre la tassa di cui sopra) .
soprattassa prevista per la categora L. C. secondo il Paese di destinazione
Leggi e dispositioni dello &tato delia Citt del Vaticano
63
Per l'ltalia Lire
Oltre l'ltalia Lire
28
FERMO POSTA O FERMO TELGRAFO
150
29
TASSA P E R AVVISO DI MANCATA CONSEGNA
per ogni pacco

30 TASSA DI IMBARCO
300
300
300
per ogni pacco

31 TASSA DI RECLAMO
400
DOMANDA per
400
300
per ogni pacco

32 TASSA RELATIVA ALLA
400
il ritiro di corrispondenza, pacco o vaglia, per modificazione di indirizzo, per annullamento o modificazione dell'importo dell'assegno, del vaglia, ecc
33 SERVIZI FILATELICI
1.200
1.200
1.200
afrancatura minima dei materiale presentato per l'obliterazione filatlica

34 VAGLIA ORDINARI
120
tassa di emissione, oltre il prezzo del modulo di Lire 50 a) per 1'interno e per l'ltalia fino a Lire 2 0 . 0 0 0 da Lire 2 0 . 0 0 0 fino a 5 0 . 0 0 0 da Lire 5 0 . 0 0 0 fino a 2 0 0 . 0 0 0 da Lire 2 0 0 . 0 0 0 fino a 6 0 0 . 0 0 0 b) per oltre l'ltalia fino a L. 5 . 0 0 0 da oltre L. 5 . 0 0 0 fino a 1 0 . 0 0 0 da oltre L. 1 0 . 0 0 0 fino a 5 0 . 0 0 0 da oltre L. 5 0 . 0 0 0 fino a 1 0 0 . 0 0 0 da oltre L. 1 0 0 . 0 0 0 fino a 2 0 0 . 0 0 0 da oltre L. 2 0 0 . 0 0 0 fino a 3 0 0 . 0 0 0 da oltre L. 3 0 0 . 0 0 0 fino a 4 0 0 . 0 0 0 oltre L. 4 0 0 . 0 0 0 . . . . . . .
450 950 1.500 2.500
450 950 1.500 2.500 800
_

-
1.200 1.500 2.000 2.500 3.100 3.600 4.000
64
Acta
Apostolicae Sedis - Supplemento
Per l'ltalia Lire
Oltre l'ltalia Lire
35
VAGLIA TELEGRAFICI
a) per 1'interno e per l'ltalia oltre la tassa di emissione di cui alia voce n. 3 4 , lettera a) e quella
200 200
b) per oltre l'ltalia oltre la tassa indicata alia voce n. 3 4 , lettera b), dovuta la tassa telegrfica.
36
per l'ltalia tassa di emissione, oltre il prezzo del modulo di Lire 50 - fino a Lire 1 0 0 . 0 0 0 - per ogni 1 0 0 . 0 0 0 Lire o frazione
VAGLIA DI VERSAMENTO
200 100
TASSA CON
PER
L'EMISSIONE
DEI
VAGLIA IN
LA
CLAUSOLA
PAGAMENTO
MANI PROPRIE
500
500
ATTESTAZIONE DI EMISSIONE D E I VA-
400
400
400
VAGLIA SMARRITI
ORDINARI
TELEGRAFICI
tassa per la richiesta di pagamento nel periodo di validit: per

1.000 1.000 1.000
VAGLIA SCADUTI
tassa di rimborso per ogni vaglia
18
1.000
1.000
1.000
18
Sono esenti dal p a g a m e n t o delia tassa i vaglia non giunti al destinatario.
Leggi e dispositioni dello
Stato
65
Per l'Italia Lire
Oltre l'Italia Lire
41
TASSA DI RIVALIDAZIONE E DI DUPLICAZIONE D E I V A G L I A quando la scadenza di validit o lo smarrimento non siano imputabili al servizio postale
500
500
500
42
DIRITTO
FISSO
P E R LA RICHIESTA
IN
VISIONE D E I TITOLI PAGATI; P E R CONTRORDINI MITTENTI E O DISPOSIZIONI DAI DATI DAI PER PO-
DESTINATARI; DEI TITOLI
CONOSCERE STALI
L'ESITO
1.200
1.200
1.200
43
LIMITI DI PESO, DIMENSIONI, VALORE ED ASSEGNO ED I N D E N N I T DI SMARRIMENTO
per Pinterno delia Oitt del Vaticano e per l'Italia
Limiti massimi di peso lettere, carte manoscritte, stampe, pieghi di libri e spedizioni miste Kg. NB. Per i pieghi contenenti un solo volume che ecceda il peso di Kg. 2 ammesso Pinvio fino al peso di Kg. 3
19
carte punteggiate ad uso dei ciechi
. . . . . . . . . .
Kg.
cartoline dell'industria privata, cartoline illustrate, biglietti di visita, fatture commerciali, stampe augurali, partecipazioni di nascita, morte, matrimonio e simili e cedole di commissioni librarie gr. pacchetti postali, campioni di merci, incisioni foniche su dischi, nastro o filo pacchi postali: a) ordinari b) urgenti e) Exprs Kg.
20 1
Kg. 20 Kg. 5 Kg. 10
Per il calclo dell'affrancatura del peso eccedente i 2 K g . si applica la tariffa corrispondente alio scaglione di peso in pi.
19
66
Acta
Apostolicae
Sedis
Supplemento
Dimensions massime lettere, carte manoscritte, stampe, carte punteggiate ad uso dei ciechi e spedizioni miste: cm. 45 per lato o, se a forma di rotlo, cm. 75 di lunghezza con cm. 10 di dimetro. cartoline dell'industria privata: cm. 10,7 x cm. 15. fatture commerciali, cartoline illustrate, biglietti di visita, cedole di commissioni librarie, stampe augurali e partecipazioni di nascita, morte, matrimonio e simili a stampa: cm. 12 x cm. 23,5 (tolleranza + 2 mm.). pacchetti postali e campioni di merci: cm. 45 x cm. 20 x cm. 10 o, se a forma di rotlo, cm. 45 di lunghezza con cm. 15 di dimetro. In entrambi i casi tali dimensioni possono variare, purch la relativa somma non risulti rispettivamente superiore ai cm. 75 o cm. 60. incisioni foniche su dischi, nastro o filo: cm. 45 x cm. 45 x cm. 20. pacchi: a) pacchi normali: lunghezza m. 1; somma di questa e del giro massimo, misurato in un senso che non sia quello delia lunghezza, m. 2; b) pacchi ingombranti: lunghezza m. 1,50; somma di questa e dei giro massimo, misurato come sopra, m. 3.
Dimensioni
minime
a) le corrispondenze di qualsiasi specie debbono presentare per 1'indirizzo e per le indicazioni di servizio una superficie non inferiore a cm. 9 x cm. 14 (tolleranza 2 mm.). b) il volume dei pacchi postali non pu essere inferiore a un decimetro cubo.
Limiti di valore e di assegno assicurazione ordinaria e convenzionale: per le corrispondenze e per i pacchi, Lire 2.000.000. assegno di cui possono essere gravati le corrispondenze ed i pacchi: - lettere, carte manoscritte, fatture commerciali, stampe, carte punteggiate ad uso dei ciechi, pacchetti postali, campioni di merci (a condizione che tutti i predetti oggetti siano spediti in raccomandazione od eventualmente, per quelli chiusi, in assicurazione) e pacchi, L. 500.000. vaglia postali: - limite minimo per ogni vaglia, Lire 100; - limite massimo per ciascun vaglia, Lire 600.000.
delia
Citt
del Vaticano
67
Indennit per la p er dita di corrispondenze raeeomandate e per la perdita, manomissione o avaria dei pacchi l'indeimit dovuta agli utenti per la perdita totale di corrispondenze raeeomandate stabilita nella misura di dieci volte 1'importo delia tassa di raccomandazione. l'indennit dovnta agli ntenti per la perdita, manomissione o avaria dei pacchi (esclnsi quelli con valore dichiarato) stabilita entro il limite massimo di dieci volte 1'importo delia tassa di spedizione dei pacchi ordinari. Oltre tale indennit i mittenti hanno diritto, nel caso di smarrimento, manomissione od avaria totale del contenuto, al rimborso delle tasse di spedizione ed accessorie.
44
LlMITI DI PESO, DI DIMENSIONI, DI VALORE ED INDENNIT DI SMARRIMENTO
per oltre l'ltalia
Limiti massimi di peso lettere e stampe (I pieghi contenenti libri possono raggiungere il peso di Kg. 5) sacchi speciali contenenti stampe dirette alio stesso destinatario e alla stessa destinazione cartoline illustrate, biglietti di visita, partecipazioni di nascita, morte, matrimonio e simili a stampa pacchetti postali cecogrammi (carte punteggiate ad uso dei ciechi e lettere cecografiche) pacchi: - il peso massimo dei pacchi postali nel regime internazionale fissato, di regola, in 20 Kg. Tuttavia tale limite ridotto a 10 Kgi od anche a 5 Kg. nei rapporti con alcuni Paesi. Dimensioni massime lettere, stampe, cecogrammi, pacchetti postali e spedizioni miste: lunghezza, larghezza e spessore sommati, cm. 90, senza che la dimensione maggiore possa superare cm. 60; se a forma di rotlo, lunghezza e due volte il dimetro cm. 104, senza che la dimensione maggiore possa oltrepassare cm. 90. cartoline dell'industria privata: cm. 10,7 x cm. 15. cartoline illustrate, biglietti di visita, stampe sotto forma di cartolina da spedirsi alio scoperto (senza busta o fascia, ecc.) e partecipazioni di nascita, morte, matrimonio e simili a stampa: cm. 12 x cm. 23,5 (tolleranza + 2 mm.). Kg. 2
Kg. gr. Kg. Kg.
30 20 1 7
68
Acta
Apostolicae
Sedis
Supplemento
pacchi: m. 1,50 per una qualsiasi delle dimensioni; m, 3 per la somma delia lunghezza e del permetro pi grande preso in un senso che non sia quello delia lunghezza. Sono considerati ingombranti i pacchi che superino le seguenti dimensioni: m. 1,05 per una qualsiasi delle dimensioni; m. 2 per la somma delia lunghezza e del permetro pi grande preso in un senso che non sia quello delia lunghezza.
Dimensioni
minime
le corrispondenze di qualsiasi specie debbono presentare per 1'indirizzo e per le indicazioni di servizio una superficie non inferiore a cm. 9 x cm. 14 (tolleranza 2 mm.). Se a forma di rotlo, la lunghezza pi il doppio dimetro non deve essere inferiore a cm. 17, purch la dimensione maggiore non sia inferiore a cm. 10. per i pacchi valgono gli stessi limiti.
Limiti di valore assicurazione per le corrispondenze - i limiti di valore variano a seconda dei Paesi di destinazione, ma non possono superare i 1633 DTS (5.000 Fr.-oro). assicurazione per i pacchi - i limiti di valore variano a seconda dei Paesi di destinazione, ma non possono superare i 1633 DTS (5.000 Fr.-oro). vaglia internazionali ed assegni - i limiti di valore variano a seconda dei Paesi di destinazione. Indennit di smarrimento per le corrispondenze raccomandate, 19 DTS (60 Fr.-oro). per i sacchi speciali di stampe, 65 DTS (200 Fr.-oro). per i pacchi: del peso da oltre da oltre da oltre fino a 5 Kg. 5 Kg. fino a 10 Kg. 10 Kg. fino a 15 Kg, 15 Kg. fino a 20 Kg, 19 29 40 49 DTS DTS DTS DTS (60 (90 (120 (150 Fr.-oro) Fr.-oro) Fr.-oro) Fr.-oro)
Leggi e disposizioni dello Stato
69
II A)
1 PER
SE R VI ZI
TE L E G R A F I C I
TELEGRAMMI
L'INTERNO DELLA CITT DEL VATICANO
Tlegrammi ordinari - tassa fissa fino a 10 parole - per ogni parola in pi . .

2 PER L'ITALIA
Lire
800
30
Tlegrammi ordinari - tassa fissa fino a 1 0 parole - per ogni parola in pi Tlegrammi urgenti - tassa fissa fino a 1 0 parole - per ogni parola in pin Tlegrammi per vaglia telegrafici ordinari - tassa fissa fino a 1 0 parole - per ogni parola in pi Tlegrammi per vaglia telegrafiei urgenti - tassa fissa fino a 1 0 parole - per ogni parola in pi Tlegrammi meteorolgica (OBS) - tassa fissa fino a 10 parole - per ogni parola in pi Tlegrammi di stampa contenenti nicamente notizie destinate alla pubblicit, da chiunque indirizzati impersonalmente a giornali e agenzie d'informazioni - tassa fissa fino a 10 parole - per ogni parola in pi Soprattasse telegrafiche per servizi speciali - diritto fisso per tlegrammi da far proseguir, pagato su richiesta dei mittenti ( F S P ) . . . . . . . . . . - soprattassa per tlegrammi da recapitarsi per posta raccomandata ( P R ) o fermo posta raccomandata ( G P R )
300 5.400 2.700 4.000 2.000
50
100
50
100
450 10
500 15
1.050
70
Acta
Apostolicae
Sedis
Supplemento
soprattassa per vaglia telegrafici con awiso telegrfico ordinario di pagamento - awiso telegrfico di pagamento Lire 2.000 soprattassa per vaglia telegrafici con awiso telegrfico urgente di pagamento - awiso telegrfico urgente di pagamento soprattassa per telegrammi con risposta pagata (BP ovvero EPAIMx) soprattassa per parola, con minimo di dieci parole, per telegrammi collazionati (TC) di qualunque categora soprattassa per telegrammi con indicazione MP (mani proprie) avvisi di servizio tassati con invio per telgrafo: a) emessi per ottenere la ripetizione parziale o totale di nn telegramma, a qualunque categora esso appartenga, tassa fissa (comprensiva delia spesa totale per la domanda e la risposta) . b) in ogni altro caso: - se non obbligatoria la risposta all'avviso di servizio tassato, tassa fissa - se invece obbligatoria la risposta all'avviso di servizio tassato, o questa domandata dal richiedente (BP), tassa fissa e) soprattassa per risposta spedita per posta ordinaria d) soprattassa per risposta spedita per posta raccomandata . e) soprattassa per avvisi di servizio tassati con indicazione consltate mittente . . . . . . . . . . avvisi di servizio tassati con invio per posta ordinaria, sia o no prevista una risposta avvisi di servizio tassati con invio per posta raccomandata, sia o no prevista una risposta rilascio di copia di un telegramma: a) per ogni telegramma sino a 50 parole . . . . . b) per i telegrammi con pi di 50 parole, per ogni serie o frazione di serie di 30 parole oltre le prime 50
PER OLTRE L'ITALIA
4.000 150
50 150
2.000
2.000
4.000 300 900 2.000 500 1.100 350 150
Le tasse, le soprattasse e le qualifiche dei telegrammi diretti oltre l'Italia variano a seconda delia destinazione e vengono aggiornate con prowedimento amministrativo.
71
B) TELEX
P E R L'ITALIA
per Eoma e provincia - per il primo minuto o frazione - per ogni minuto successivo o frazione per le altre localit fino a 200 Km. - per il primo minuto o frazione - per ogni minuto successivo o frazione per le altre localit oltre i 200 Km. - per il primo minuto o frazione - per ogni minuto successivo o frazione
2 PER OLTRE L'ITALIA
Lire
150 75 350 175 500 250
Le tasse delle comunicazioni Telex dirette oltre Pltalia variano a seconda delia destinazione e vengono aggiornate con prowedimento amministrativo.
3 SOPRATTASSE PER GLI UFTCI NON ABBONATI
Diritto di trasmissione per ogni destinazione - per il primo minuto o frazione . - per ogni minuto successivo o frazione
Lire
900 200
Art. 2. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante affissione nel Cortile di S. Damaso, alia porta degli Unici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore il primo ottobre 1981. Citt del Vaticano, ventinove settembre millenovecentoottanfruno.
Card.
CASAROLI,
Presidente
Card. Card. Card.
GUERRI, BERTOLI
Pro-Presidente
MASSIMTLIANO SILVIO
Card.
ODDI
DE
FRSTENBERG
GrusEPPE Card.
GIUSEPPE MARIA
PAUPINI
Card.
SENSI
Anno LH
Citt del Vaticano, giovedi 3 dicembre 1981
Num. 11

SUPPLEMENTO P E R LE LEGGI E DISPOSIZIONI DELLO
DELLA CITTA
STATO
D E L VATICANO
Pontificato di S. S. Giovanni Paolo II - Anno IV
N. X X X V I I - Ordinanza delia Pontificia Commissione per lo Stato delia Citt del Vaticano con la quale autorizzata la emissione di una serie di francobolli per ricordare i viaggi di Sua S ant it Giovanni Paolo II durante Panno 1980.
3 dicembre 1981
LA PONTIFICIA COMMISSIONE P E E LO STATO DELLA CITT DEL VATICANO
Vista la legge 24 giugno 1969, n. LI ; Visti gli art. 2 e 20, lett. c, n. 5, delia legge sulle fonti dei diritto, 7 giugno 1929, n. II ;
ORDINA
Art. 1. - autorizzata la emissione di una serie di francobolli per ricordare i viaggi di Sua Santit Giovanni Paolo II durante Panno 1980, da valere per il pagamento delle tasse relative alle corrispondenze in partenza dalla Citt del Vaticano.
-74
Acta
Apostolicae
Sedis
Supplemento
Art. 2. - I francobolli di cui all'artieolo precedente, realizzati su carta bianca patinata a stampa pluricolore in rotocalcografia, e riuniti nel numero di 40 esemplari per foglio, hanno le seguenti caratteristiche : dimensioni : mm. 30 x 25,4, dentellatura 1 3 V 4 1 4 V 4 ? formato orizzontale ; valori: L. 50, L. 100, L. 120, L. 150, L. 200, L. 250, L. 300, L. 400, L. 600, L. 700, L. 900; i soggetti rafiigurano : per il valore da L. 50, lo stemma di Sua Santit Giovanni Paolo II, con la scritta J O A N N E S P A U L U S I I ; per il valore da L. 100, il Crocifisso, il continente africano e i nomi degli Stati visitt!: Zaire, Congo, Kenya, Ghana, Alto Volta, Costa d'Avorio ; per il valore da L. 120, Pincontro con il poplo africano; per il valore da L. 150, il Papa che amministra il Sacramento dei Battesimo ; per il valore da L. 200, il Papa che incontra Pepiscopato africano ; per il valore da L. 250, il Papa che visita gli ammalati; per il valore da L. 300, che ricorda il viaggio in Francia, la Cattedrale di Notre Dame ; per il valore da L. 400, il Papa che pronuncia il discorso nella sede delPUNESCO a Parigi; per il valore da L. 600, che ricorda il viaggio in Brasile, il Cristo delle Ande ; per il valore da L. 700, cjhe ricorda il viaggio nella Repubblica Federale di Germania, Pinterno e Pesterno del Duomo di Colonia; per il valore da L. 900, Peftigie dei Papa Giovanni Paolo II, in atto di saluto. I valori da I/. 100, L. 120, L. 150, L. 200, L. 250, recano in alto, a destra o a sinistra, la scritta <( 2-12 maggio 1980; i valori da L. 300,
x
Leggi e dispositioni
dello Stato delia
Oitt del
Vaticano
75
L. 400, L. 600, L. 700, recano, rispettivamente, le scritte 30 maggio 2 giugno 1980 , 2 giugno 1980 , 30 giugno 11 luglio 1980 , 15-19 novembre 1980. Tutti i francobolli recano, in basso, la dicitura e Pindicazione dei valore.
POSTE VATICANE
Art. 3. - I francobolli di cui agli articoli precedent! hanno validit illimitata, agli effetti postali, dalla data di entrata in vigore delia presente ordinanza. Art. 4. - La presente ordinanza sar pubblicata, oltre che nei modi ordinari, mediante aifissione nel Oortile di S. Damaso, alia porta degli Ufiici dei Governatorato e negli Unici postali dello Stato, ed entrera in vigore nel giorno stesso delia sua pubblicazione. Oitt del Vaticano, tre dicembre millenovecentoottantuno.
AGOSTINO PAOLO
Card.
CASAROLI,
Presidente
*-
Card.
BERTOLI
MASSIMILIANO SILVIO
Card.
ODDI
DE
FRSTENBERG
Card.
GIUSEPPE GIUSEPPE PAOLO
Card.
MARIA
PAUPINI
Card.
SENSI
MARCINKUS,
Pro-Presidente

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ACTA APOSTOLICAE SEDIS

TYPIS POLYGLOTTIS VATICANIS M-DCCCCLXXXI

An. et vol. LXXIII

ACTA APOSTOLICAE SEDIS

ACTA IOANNIS PAULI PP. II

SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM

& SEBASTIANUS S. Congr.

a publicis Ecclesiae negotiis

pro Episc. Praefectus

Iosephus Del Ton, Proton. Apost. Godefridus Mariani, Proton. Apost.

Acta Ioannis Pauli Pp. II

II TAGAMNA In Insulis Philippinis Praelatura Tagamna in dioecesis formam redigitur.

SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM

Acta Apostolicae Sedis

& SEBASTIANUS Card. BAGGIO

a publicis Ecclesiae negotiis

Iosephus Del Ton, Proton. Apost. Godefridus Mariani, Proton. Apost.

SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM

Acta Ioannis Pauli Pp. II

a publicis Ecclesiae negotiis

S. Congr. pro Gentium Evang. Praef.

Iosephus Del Ton, Proton. Apost. Marcellus Rossetti, Proton. Apost.

a publicis Ecclesiae negotiis

Acta Ioannis Pauli Pp. II

II S. Honoratus Episcopus confirmatur Patronus Pistorum atque Furnariorum in Argentina.

a publicis Ecclesiae negotiis

Acta Ioannis Pauli Pp.

Acta Ioannis Pauli Pp.

Acta Joannis Pauli Pp.

Le 6, 29. Rm 12, 21.

Acta Apostolicae Sedis - Commentarium Officiale

Frres trs ehers dans le Christ,

* Die 11 m. Decembris a. 1980.

Cf. Constitution Gaudium et Spes, n. 75, 5.

Acta Ioannis Pauli Pp. II

Excelentsimos Seores Seoras y Seores:

Acta Ioannis Pauli Pp.

Acta Ioannis Pauli

NUNTII SCRIPTO DAT!

Acta Ioannis Pauli Pp.

17:21. Romano, 6-7 May 1932.

Bom 8:14. L'Osservatore

Unitatis Redintegratio, 1. Orientalium Ecclesiarum, 30. Ibid., 24.

Jn 17:21. Veritatem facientes in caritate, Eph 4:15. Cfr. Is 9, 5.

1. Das Himmelreich gleicht einem Netz ...(c.

* Die 15 m. Novembris a. 1980. Mt 13, 47. Vgl. Lk 17, 21.

Mt 13, 47. Gen 3, 19.

Acta Ioannis Pauli Pp.

Acta Ioannis Pauli Pp. II

Sir 39, 6-10. Mt 13, 52.

Acta Ioannis Pauli Pp.

Gaudium et Spes, Nr. 36.

Acta Ioannis Pauli Pp. II

Acta Ioannis Pauli Pp.

Gaudium et Spes, Nr. 42.

Acta Ioannis Pauli Pp. II

Acta Ioannis Pauli Pp. II

L'Osservatore Romano, dt. Wochenausgabe, 8. Juni 1979,

Acta, Ioannis Pauli Pp.