The letter written to the Chinese by Pope Benedict XVI last week represents a measure of continuity with the work of its predecessors in Holy See , in particular John Paul II that Asia had identified the place in which to collect " a great harvest of faith " during the Third Millennium after the evangelization of progress made in Europe in the first millennium and the evangelization of Africa and America in the Second Millennium ( Manila, January 15, 1995 ).
The choice of writing to Chinese Catholics is also born from the desire to tackle and solve a problem for some time the relations between China and the Vatican: the issue of episcopal appointments and " two Churches "in China: the official (the ' Chinese Patriotic Catholic Association, appointed and controlled by the state) and illegal (which follows from Rome). Identifying the figure of the Bishop the visible source and foundation of unity in the Church, Josef Ratzinger points out that " for the unity of the Church in individual nations " is indispensable " that every bishop is in communion with the other bishops, and that all are visible and concrete communion with the Pope ", and it is therefore a contradiction in terms the existence of two different channels of priestly ordination.
Unlike Pius XII, that the encyclical Ad Apostolorum principis of 1958 faced the problem in a rocky, Benedict XVI has chosen take a more pragmatic way and (if you want) more "political", though in the early passages of the letter, he explicitly refers to a statement Second Vatican Council, that " the Church is not identified in any way with the political community and is not tied to any political system "in addition to confirming that" the Church can not and must not take upon herself the political battle to bring the most just society possible. It can not and must not replace the State "although" not [may] not [should] not remain on the sidelines in the fight for justice "
However Beijing the action of the Roman Church has always been seen as a form of interference in internal affairs and is therefore always been opposed. On this occasion, the response Journal the letter was very short and mild. Through Qin Gang, spokesman of the Ministry of Foreign Affairs, the People's Republic has urged the Vatican to " make concrete actions and not create new barriers ." Declaring himself willing to continue " a candid and constructive dialogue to resolve differences ", the PRC has also not sold on two issues he considers fundamental: the ' interruption of diplomatic relations between the Vatican and Beijing and Taipei in favor of the waiver affatri to interfere in internal Chinese, even in name of religion.
If the first point does not seem so insurmountable difficulties (in Benedict XVI's letter states, albeit in a general sense that " the Holy See always remains open to negotiations " for the normalization of relations), less is easy for the Vatican to fulfill the second point, since the episcopal appointments must necessariamente trovare la propria origine in Roma e non in un autorità laica statale.
La " Politica dell'Unica Cina " in cambio della " Politica dell'Unica Chiesa " non appare dunque attualmente fattibile.
Proprio per questi motivi James Huang , Ministro degli Esteri dell'Isola di Taiwan, non sembra preoccupato della disponibilità espressa dal Vaticano a spostare gli uffici diplomatici da Taipei a Pechino. La condizione di non interferire negli affari interni cinesi anche in nome della religione rende tale eventualità impossibile.
(La Città del Vaticano è l'unico Stato europeo che ancora after that recognizes Taiwan, in 1951, were interrupted formal diplomatic relations with Beijing)
The choice of writing to Chinese Catholics is also born from the desire to tackle and solve a problem for some time the relations between China and the Vatican: the issue of episcopal appointments and " two Churches "in China: the official (the ' Chinese Patriotic Catholic Association, appointed and controlled by the state) and illegal (which follows from Rome). Identifying the figure of the Bishop the visible source and foundation of unity in the Church, Josef Ratzinger points out that " for the unity of the Church in individual nations " is indispensable " that every bishop is in communion with the other bishops, and that all are visible and concrete communion with the Pope ", and it is therefore a contradiction in terms the existence of two different channels of priestly ordination.
Unlike Pius XII, that the encyclical Ad Apostolorum principis of 1958 faced the problem in a rocky, Benedict XVI has chosen take a more pragmatic way and (if you want) more "political", though in the early passages of the letter, he explicitly refers to a statement Second Vatican Council, that " the Church is not identified in any way with the political community and is not tied to any political system "in addition to confirming that" the Church can not and must not take upon herself the political battle to bring the most just society possible. It can not and must not replace the State "although" not [may] not [should] not remain on the sidelines in the fight for justice "
However Beijing the action of the Roman Church has always been seen as a form of interference in internal affairs and is therefore always been opposed. On this occasion, the response Journal the letter was very short and mild. Through Qin Gang, spokesman of the Ministry of Foreign Affairs, the People's Republic has urged the Vatican to " make concrete actions and not create new barriers ." Declaring himself willing to continue " a candid and constructive dialogue to resolve differences ", the PRC has also not sold on two issues he considers fundamental: the ' interruption of diplomatic relations between the Vatican and Beijing and Taipei in favor of the waiver affatri to interfere in internal Chinese, even in name of religion.
If the first point does not seem so insurmountable difficulties (in Benedict XVI's letter states, albeit in a general sense that " the Holy See always remains open to negotiations " for the normalization of relations), less is easy for the Vatican to fulfill the second point, since the episcopal appointments must necessariamente trovare la propria origine in Roma e non in un autorità laica statale.
La " Politica dell'Unica Cina " in cambio della " Politica dell'Unica Chiesa " non appare dunque attualmente fattibile.
Proprio per questi motivi James Huang , Ministro degli Esteri dell'Isola di Taiwan, non sembra preoccupato della disponibilità espressa dal Vaticano a spostare gli uffici diplomatici da Taipei a Pechino. La condizione di non interferire negli affari interni cinesi anche in nome della religione rende tale eventualità impossibile.
(La Città del Vaticano è l'unico Stato europeo che ancora after that recognizes Taiwan, in 1951, were interrupted formal diplomatic relations with Beijing)
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