ZENIT, Daily dispatch
The World Seen From Rome
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VATICAN DOSSIER
* Good Christians Pay Taxes, Says Pope
* Keep an Eye on Eternity, Urges Pontiff
* Papal Intention: Respect for Life
* Cardinal: Christians Called to Fight Torture
WORLD FEATURES
* Peace Hinges on the Truth of Man, Says Holy See
* Holy See Speaks Up for Minority Rights
WEDNESDAY'S AUDIENCE
* On St. Maximus of Turin
SPIRITUALITY
* Who Are the Saints?
DOCUMENTS
* Holy See on a Culture of Peace
* Holy See on Human Rights and Freedoms
MESSAGE TO READERS
* No Service Nov. 1
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VATICAN DOSSIER
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Good Christians Pay Taxes, Says Pope
Comments on Duty to Be Law-abiding Citizens
VATICAN CITY, OCT. 31, 2007 (Zenit.org).- Good Christians must also be good citizens, and this implies even the unpleasant task of paying taxes, says Benedict XVI.
The Pope said this today to the more than 30,000 rain-soaked participants at the general audience in St. Peter's Square. The Pontiff, continuing his series of meditations on the Fathers of the Church, spoke of St. Maximus, the bishop of Turin.
Maximus became bishop in 398, and according to the Holy Father, "contributed decisively to the spread and consolidation of Christianity in northern Italy."
Although there is little biographical information on the saint, Benedict XVI spoke of the contribution of Bishop Maximus based on 90 written sermons.
The bishop lived at a time when life in Turin was at a turning point, said the Pope. The Roman Empire was losing civil authority, and the city was continuously threatened by barbarian invaders.
"The interventions of Maximus in the face of this situation bears witness to his commitment to do something about civil degradation and disaggregation," said the Pontiff. "Maximus, facing the collapse of the civil authority of the Roman Empire, felt fully authorized to exercise a true and proper power of control over the city."
To this end, according to the Holy Father, the bishop dedicated various sermons to the duty of Christians to also be good citizens. "Not only do many Christians not distribute what they have, but they also plunder the possessions of others," Maximus told his flock.
The bishop likened the actions of a Christian engaged in thievery as "a wolf who preys on pigs," and urged his audience to "act like Christians."
Nitty gritty
Benedict XVI noted: "Maximus not only dedicated himself to reigniting in the faithful a traditional love for their native city, but also proclaimed that it was their duty to take on fiscal responsibilities, as serious and unpleasant as they may be.
"In short, the tone and substance of his Sermons assume a mature and growing awareness of the political responsibility of a bishop in specific historical circumstances."
The Pope called Maximus the city's "watchtower," who "'like a sentinel' was situated on the highest rock in the city" to be on the lookout for threats to its security.
Benedict XVI acknowledged that much has changed since the time of Maximus, but "independent of changed conditions, the duties of the believer toward his city and homeland remain valid. The intimate relationship between the 'honest citizen' and the 'good Christian' continues to stand."
Summarizing the address in English, the Pope said: "Christian believers are called upon to carry out faithfully their duties as citizens, working to imbue temporal society with the spirit of the Gospel, and striving to achieve a vital synthesis between their duties as citizens of the earthly city and their commitment to work for the coming of God's kingdom of holiness, justice and peace."
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Keep an Eye on Eternity, Urges Pontiff
VATICAN CITY, OCT. 31, 2007 (Zenit.org).- Benedict XVI invited the faithful to take advantage of All Saints' Day and All Souls' Day to reflect on life in the light of eternity.
The Pope made this invitation today when he greeted the sick, newlyweds and the young at the end of the general audience in St. Peter's Square.
The Church celebrates the feast of All Saints on Nov. 1, and the commemoration of all the faithful departed on Nov. 2.
The Holy Father said he hoped these two celebrations "would be for each one a fruitful occasion to raise our sights to heaven and contemplate the future, final and definitive realities that await us."
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Papal Intention: Respect for Life
VATICAN CITY, OCT. 31, 2007 (Zenit.org).- Benedict XVI will pray as his special intention this month that those in fields of research and law will respect human life.
The Apostleship of Prayer announced the general intention chosen by the Pope for the month of November: "That those dedicated to medical research and all those engaged in legislative activity may always have deep respect for human life, from its beginning to its natural conclusion."
His missionary intention is "that in the Korean peninsula the spirit of reconciliation and peace may grow."
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Cardinal: Christians Called to Fight Torture
VATICAN CITY, OCT. 31, 2007 (Zenit.org).- Christians are called to defend human rights, and particularly work for the abolition of the death penalty, says the president of the Pontifical Council for Justice and Peace.
Cardinal Renato Martino affirmed this during a Friday meeting with the president of the International Federation of Action by Christians for the Abolition of Torture, Sylvie Bukhari-de Pontual, a communiqué from the Vatican dicastery reported.
The cardinal said: "Christians are called to cooperate for the defense of human rights and for the abolition of the death penalty, torture and other cruel, inhuman or degrading treatment or punishment against the human person in time of peace and in case of war."
"These practices are grave crimes against the human person, created in the image of God, and a scandal for the human family in the 21st century."
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WORLD FEATURES
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Peace Hinges on the Truth of Man, Says Holy See
Affirms That Rights Are Based in Human Nature
NEW YORK, OCT. 31, 2007 (Zenit.org).- Peace cannot be had without respect for the rights and dignity of the person, the Holy See affirmed, noting that man's rights are based in human nature, and not determined merely by a decision-making body.
Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, affirmed this during an address delivered Tuesday to the 62nd U.N. General Assembly, on the topic of a culture of peace.
The prelate noted that the link between peace and respect for human rights and dignity is "now accepted as self-evident, universal and inalienable."
But, he affirmed, "The recognition of the existence of fundamental human rights necessarily presupposes a universal and transcendent truth about man that is not only prior to all human activity, but also determines it."
Archbishop Migliore said that the golden rule of "do unto others as you would have them do unto you" applies to nations, as well as to individuals.
"Respect for human dignity is the deepest ethical foundation in our search for peace and in the construction of international relations that correspond to the requirements of our common humanity," he said. "Forgetting or partially and selectively accepting this core principle is at the origin of conflicts, of environmental degradation and of social and economic injustices.
"Human rights are grounded in the objective requirements of nature bestowed on man. In this context, laws contrary to human dignity may never be passed and progress in every field cannot be measured by what is possible, but by its compatibility with human dignity."
Archbishop Migliore highlighted the first right that must be respected as the base of all other rights: life, from conception till natural death, since "life is not at anyone's disposal."
He continued: "It is in this continuum of respect for life that the abolition of the death penalty should be put in context. It is also within this framework that even in the midst of war, all must respect international humanitarian law. When, despite every effort, war does break out, at least the essential principles of humanity must be safeguarded and norms of conduct must be established to limit the damage as much as possible and to alleviate the suffering of civilians and of all the victims of conflicts.
"In the same manner that the right to life cannot be disposed of at will, the right to religious freedom cannot be subject to human caprice."
Archbishop Migliore said the United Nations is called to exercise leadership in the promotion of human rights. "In doing so," he said, "it must not lose sight of the principle that these rights are held to be true, not because a decision-making body says so, but because they flow from the inalienable dignity of every human person."
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Holy See Speaks Up for Minority Rights
Laments Lack of Respect for Religions
NEW YORK, OCT. 31, 2007 (Zenit.org).- The Holy See continues to lament the lack of religious freedom in some countries, and especially the plight suffered by refugees and minorities.
Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, affirmed this during an address delivered Monday to the 62nd U.N. General Assembly, on the topic of human rights and fundamental freedoms.
The Holy See, the prelate affirmed, "underlines that the right to freedom of religion or belief applies to all human beings everywhere. International refugee law clearly affords refugees specific rights in their country of refuge in the exercise of their freedom of religion or belief."
The delegation representative spoke out against legislation that prohibits freedom of religion.
"Blasphemy laws existing in some countries or regions have caused much suffering especially among religious minorities, either by the punishments inflicted which include death, or by the indirect consequences of destruction of places of worship or summary justice," Archbishop Migliore said. "In places where such laws are still in force, my delegation urges the public authorities concerned to safeguard those accused of blasphemy and to grant full respect of all their human rights. Religious minorities are fully entitled to enjoy the right to religious freedom, equal treatment before the law and the same civil rights as the general population and members of the majority religion."
The archbishop also mentioned the ongoing debate over the balance between freedom of speech and respect for religion.
"But while we are still engaged in an honest search and dialogue," he said, "everyone must exercise responsibility and respect. My delegation remains convinced that to encourage peace and understanding between peoples, it is necessary that religions and their symbols be respected and that believers not be the object of provocations that vilify their religious convictions. Further, respect for religion does not exclude dialogue and debate among religions and with those who do not adhere to any particular religion, aimed at deepening the search for a common and solid ground. Moreover, intolerance and violence as a response to offenses can never be justified, for this type of response is incompatible with the authentic spirit of religion and the effective respect for human dignity.
The Holy See's representative noted "progress in the dialogue among world's religions is a positive development."
"It becomes an occasion to exhort one another to a deeper faith, to peaceful coexistence and mutual enrichment, especially when dialogue is practiced as both witnessing to one's faith and respecting the religious convictions of others," he stated. "This progress in dialogue among religions has been accompanied by increased interest on the part of civil society, multilateral and national institutions. The Holy See hopes such interest will contribute to a greater respect by all for religious freedom everywhere."
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Wednesday's Audience
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On St. Maximus of Turin
"The Intimate and Vital Union of the Bishop With His City"
VATICAN CITY, OCT. 31, 2007 (ZENIT.org).- Here is a translation of the address Benedict XVI delivered today at the general audience in St. Peter's Square on St. Maximus, bishop of Turin.
* * *
Dear Brothers and Sisters:
Between the end of the fourth century and the beginning of the fifth, another Father of the Church -- after St. Ambrose of Milan -- contributed decisively to the spread and consolidation of Christianity in northern Italy: He is St. Maximus, who was the bishop of Turin in 398, one year after the death of Ambrose. There is very little information about him; but, we do have a collection of about 90 Sermons. In these the intimate and vital union of the bishop with his city emerges, which bears witness to an evident point of contact between the episcopal ministry of Ambrose and that of Maximus.
At that time, serious tensions upset civil coexistence. In this context, Maximus succeeded in uniting the Christian population around him as pastor and teacher. The city was threatened by scattered groups of barbarians who, having entered through the eastern passes, were advancing toward the western Alps. For this reason Turin was permanently surrounded by military garrisons, which became, during critical moments, a refuge for the people fleeing the countryside and the unprotected urban centers.
The interventions of Maximus in the face of this situation bears witness to his commitment to do something about civil degradation and disaggregation. Even though it is difficult to determine the social composition of the people that his Sermons addressed, it appears that his preaching, to overcome the risk of being generic, was addressed specifically to a select nucleus of the Christian community of Turin, comprised of rich landowners who owned land in the countryside and a home in the city. It was a lucid pastoral decision of the bishop, who envisaged this kind of preaching as the most effective path to maintain and reinforce his ties with the people.
To illustrate Maximus' ministry in Turin from this perspective, I wish to refer to Sermons 17 and 18 as examples. They are dedicated to a theme that is always current, that of wealth and poverty in Christian communities. Sharp tensions ran through the city on account of this topic. Wealth was accumulated and hidden. "One does not think of the needs of others," the bishop said bitterly in Sermon 17.
"In fact, not only do many Christians not distribute what they have, but they also plunder the possessions of others. Not only do they fail to bring to the feet of the apostles the money they collect, but they even drive away from the feet of the priests their brethren who seek help." And he concludes: "Many guests and pilgrims come to our city. Do what you promised" in good faith, "so that what was said of Ananias may not be said of you: 'You have not lied to men, but to God'" (Sermon 17, 2-3).
In the next Sermon, No. 18, Maximus criticizes the common forms of profiting from the misfortunes of others. "Tell me, Christian," the bishop asked his faithful, "tell me: Why have you taken the loot abandoned by the plunderers? Why have you brought to your house a savage and contaminated so-called profit?" "But," he continued, "perhaps you say you bought it, and in this way think you can avoid being accused of avarice. But this is no way to establish a buyer-seller relationship. Buying is something good, but in times of peace, when one sells freely, and not when one sells what has been looted in plunder. ... Therefore, act like Christians and like citizens who buy back things in order to return them" (Sermon 18,3).
Maximus preached of an intimate relationship between the duties of a Christian and those of a citizen. For him, to live a Christian life also meant taking on civic commitments. And on the other hand, the Christian who, "despite the fact that he could live on the fruits of his own labor, takes someone else's loot with the fierceness of beasts," or who "ambushes his neighbor, attempting day by day to claw at his neighbor's fence and take possession of his crops," isn't even similar to a fox who beheads chickens, but rather a wolf who preys on pigs (Sermon 41,4).
Compared to the prudent defensive attitude taken by Ambrose to justify his famous initiative of rescuing prisoners of war, the historical changes that have since taken place in the relationship between a bishop and civic institutions can clearly be seen. Supported in his time by a law that urged Christians to redeem prisoners of war, Maximus, facing the collapse of the civil authority of the Roman Empire, felt fully authorized to exercise a true and proper power of control over the city.
This power would become broader and more effective to the point of substituting for the absence of magistrates and civic institutions. Maximus not only dedicated himself to reigniting in the faithful a traditional love for their native city, but also proclaimed that it was their duty to take on fiscal responsibilities, as serious and unpleasant as they may be (Sermon 26, 2).
In short, the tone and substance of his Sermons assume a mature and growing awareness of the political responsibility of a bishop in specific historical circumstances. He was the city's "watchtower." Are not the watchtowers, Maximus asked in Sermon 92, "the blessed bishops who, being raised, so to speak, on an elevated rock of wisdom to defend the people, see from afar the evils that are approaching?"
In Sermon 89, the bishop of Turin illustrates to the faithful his task, availing himself of a singular comparison between the bishop's function and that of bees: "Like the bee," he said, the bishops "observe corporal chastity, offer the food of celestial life, use the sting of the law. They are pure in order to sanctify, gentle in order to comfort and severe in order to punish." That is how St. Maximus described the mission of a bishop in his time.
Definitively, historical and literary analysis demonstrates his growing awareness of the political responsibility of ecclesiastical authorities, in a context in which he was in fact substituting for civil authority. This is the development of the bishop's ministry in northern Italy, beginning with Eusebius, who lived in Vercelli "like a monk," to Maximus, who "like a sentinel" was situated on the highest rock in the city.
Obviously, the historical, cultural and social context today is profoundly different. The context today is that which my venerated predecessor, Pope John Paul II, described in his postsynodal exhortation "Ecclesia in Europa," in which he offers a detailed analysis of the challenges and signs of hope for Europe today (6-22). In any case, independent of changed conditions, the duties of the believer toward his city and homeland remain valid. The intimate relationship between the "honest citizen" and the "good Christian" continues to stand.
In conclusion, I wish to recall what the pastoral constitution "Gaudium et Spes" says to clarify one of the most important aspects of the unity of Christian life: the consistency between faith and behavior, between Gospel and culture. The Council exhorts the faithful "to strive to discharge their earthly duties conscientiously and in response to the Gospel spirit. They are mistaken who, knowing that we have here no abiding city but seek one which is to come, think that they may therefore shirk their earthly responsibilities. For they are forgetting that by the faith itself they are more obliged than ever to measure up to these duties, each according to his proper vocation" (No. 43).
Following the magisterium of St. Maximus and many other Fathers of the Church, let us make the Council's hope ours as well, that the faithful may ever more "exercise all their earthly activities and their humane, domestic, professional, social and technical enterprises by gathering them into one vital synthesis with religious values, under whose supreme direction all things are harmonized unto God's glory" (ibid.), and in this way for the good of mankind.
[Translation by ZENIT]
[After the audience, the Pope greeted the people in various languages. In English, he said:]
Dear Brothers and Sisters,
In our catechesis on the Fathers of the Early Church, we now turn from Saint Eusebius of Vercelli and Saint Ambrose of Milan to another great Bishop of Northern Italy, Saint Maximus of Turin. We meet Maximus as Bishop of Turin in 398, a year after the death of Ambrose. It was a time of growing civil unrest, when Turin had become a centre of refuge for those fleeing before the barbarian invaders. His Homilies reflect a growing awareness of the responsibility of Christians to promote a just social order grounded in solidarity with the poor. Addressed specifically to the wealthy, the Homilies inculcate concern for those in need, readiness to sacrifice for the common good and commitment to public service. Like many other Bishops of the time, Maximus found himself called upon to take on greater civic authority and responsibility.
His example and teaching remind us that, whatever the age in which they live, Christian believers are called upon to carry out faithfully their duties as citizens, working to imbue temporal society with the spirit of the Gospel, and striving to achieve a vital synthesis between their duties as citizens of the earthly city and their commitment to work for the coming of God's Kingdom of holiness, justice and peace.
I warmly greet the Sisters of the Resurrection present in Rome for the beatification of their foundress Mother Celine Chludjinska Borzencka. May the Lord grant them the grace of following generously in her footsteps.
I also welcome the members of the Risso Kossei-kai Buddhist group from Japan. Upon all the English-speaking visitors, including those from England, Wales, Ireland, Australia, Denmark, Sweden, Canada, the Philippines and the United States, I invoke God's abundant blessings.© Copyright 2007 - Libreria Editrice Vaticana
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SPIRITUALITY
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Who Are the Saints?
Gospel Commentary for the Feast of All Saints' Day
By Father Raniero Cantalamessa, OFM Cap ROME, OCT. 31, 2007 (Zenit.org).- For some time now, scientists have been sending signals into the cosmos, hoping for a response from some intelligent being on some lost planet. The Church has always maintained a dialogue with the inhabitants of another world -- the saints. That is what we proclaim when we say, "I believe in the communion of the saints." Even if inhabitants outside of the solar system existed, communication with them would be impossible, because between the question and the answer, millions of years would pass. Here, though, the answer is immediate because there is a common center of communication and encounter, and that is the risen Christ.
Perhaps in part because of the time of the year in which it falls, the feast of All Saints' Day has something special that explains its popularity and the many traditions linked to it in some sectors of Christianity. The motive is what John says in the second reading. In this life, "we are God's children now; what we shall be has not yet been revealed." We are like the embryo in the womb of a mother yearning to be born. The saints have been "born" (the liturgy refers to the day of death as "the day of birth," "dies natalis.") To contemplate the saints is to contemplate our destiny. All around us, nature strips itself and the leaves fall, but meanwhile, the feast of the saints invites us to gaze on high; it reminds us that we are not destined to wither on this earth forever, like the leaves.
The Gospel reading is the beatitudes. One in particular inspires the selection of this passage: "Blessed are those who hunger and thirst for justice, they shall be satisfied." The saints are those who have hungered and thirsted for justice, that is, in biblical language, for sanctity. They have not resigned themselves to mediocrity; they have not been content with half-measures.
The first reading of the feast helps us to understand who the saints are. They are "those who have washed their robes in the blood of the Lamb." Sanctity is received from Christ; it is not our own production. In the Old Testament, to be a saint meant "to be separated" from all that is impure; in the Christian understanding, it is, rather, the opposite, that is, to "be united" to Christ.
The saints, that is, the saved, are not only those mentioned in the calendar or the book of the saints. The "unknown saints" also exist: those who risked their lives for their brothers, the martyrs of justice and liberty, or of duty, the "lay saints," as someone has called them. Without knowing it, their robes have also been washed in the blood of the Lamb, if they have lived according to their consciences and if they have been concerned with the good of their brothers.
A question spontaneously arises: What do the saints do in heaven? The answer is, also here, in the first reading: The saved adore, they prostrate themselves before the throne, exclaiming, "Blessing and glory, wisdom and thanksgiving " The true human vocation is fulfilled in them, that of being "praise to the glory of God" (Ephesians 1:14). Their choir is directed by Mary, who continues her hymn of praise in heaven, "My soul proclaims the greatness of the Lord." It is in this praise that the saints find their happiness and joy. "My spirit rejoices in God." A man is who he loves and who he admires. Loving and praising God, we identify ourselves with God, participate in his glory and in his own happiness.
One day, a saint, St. Symeon the New Theologian, had a mystical experience of God that was so strong he exclaimed to himself, "If paradise is no more than this, it is enough for me." But the voice of Christ told him, "You are very poor if you content yourself with this. The joy you have experienced in comparison to paradise is like the sky painted on paper in comparison to the real sky."
[Translation by ZENIT]
* * *
Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for the feast of All Saints are Revelation 7:2-4,9-14; 1 John 3:1-3; Mathew 5:1-12a.
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DOCUMENTS
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Holy See on a Culture of Peace
"Respect for Human Dignity Is the Deepest Foundation in Our Search"
NEW YORK, OCT. 31, 2007 (Zenit.org).- Here is a statement by Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, delivered Tuesday to the 62nd U.N. General Assembly, on the topic of a culture of peace.
* * *
Mr President,
This Organization was born out of the ashes of a world war singular for the untold outrages to the dignity of the human person. It was therefore fitting that the very opening lines of the Charter enshrine the immediate link between peace and respect for fundamental human rights.
Achievements in the field of human rights, exemplified by the core International Human Rights Treaties, indicate that the inseparability between peace and respect for the rights and dignity of the person is now accepted as self-evident, universal and inalienable. The recognition of the existence of fundamental human rights necessarily presupposes a universal and transcendent truth about man that is not only prior to all human activity, but also determines it. At the interpersonal level, human dignity requires to treat all as equal to ourselves. The golden rule of doing unto others what you want others do unto you carries the same principle of fundamental equality that precedes and transcends all characteristics that distinguish us one from the other, be it race, culture or religion.
At the international level, this common dignity also determines the just measure of national interests. They are interrelational and may never be considered absolute. To promote and defend them, not only is it never right to harm the legitimate interests of other States, but there is also an obligation to help promote and defend the common good of all people. Thus, respect for human dignity is the deepest ethical foundation in our search for peace and in the construction of international relations that correspond to the requirements of our common humanity. Forgetting or partially and selectively accepting this core principle is at the origin of conflicts, of environmental degradation and of social and economic injustices.
Human rights are grounded in the objective requirements of nature bestowed on man. In this context, laws contrary to human dignity may never be passed and progress in every field cannot be measured by what is possible, but by its compatibility with human dignity.
Respect for the right to life at every stage, from conception to natural death, firmly establishes the principle that life is not at anyone's disposal. Our capacity to distinguish between what we can dispose of and what we cannot is most challenged when it comes to protect life in its most vulnerable phases. This is the rule with which to measure respect for human dignity.
It is in this continuum of respect for life that the abolition of the death penalty should be put in context. It is also within this framework that even in the midst of war, all must respect international humanitarian law. When, despite every effort, war does break out, at least the essential principles of humanity must be safeguarded and norms of conduct must be established to limit the damage as much as possible and to alleviate the suffering of civilians and of all the victims of conflicts.
In the same manner that the right to life cannot be disposed of at will, the right to religious freedom cannot be subject to human caprice. In this regard, the difficulties that still many followers of various religions frequently encounter in freely exercising their right to religious freedom is a disturbing symptom of a lack of peace. Not only are they prevented from publicly exercising this right, they are actually persecuted and subjected to violence in some places. A fundamental human right is violated, with serious repercussions for peaceful coexistence, when a State imposes a single religion upon everyone and prohibits all others, or when a secular system denigrates religious beliefs and denies public space to religion.
On their part, religions are called to work for peace and to foster reconciliation among peoples. Faced with a world lacerated by conflict, religions must never become a vehicle of hatred, and never can they justify evil and violence invoking the name of God.
The Charter calls on this Organization to exercise leadership in the promotion of human rights. In doing so, it must not lose sight of the principle that these rights are held to be true, not because a decision-making body says so, but because they flow from the inalienable dignity of every human person.
Thank you, Mr President.
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Holy See on Human Rights and Freedoms
"Progress in Dialogue Is a Positive Development"
NEW YORK, OCT. 31, 2007 (Zenit.org).- Here is a statement by Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, delivered Monday to the 62nd U.N. General Assembly, on the topic of the promotion and protection of human rights.
* * * Mr Chairman,
At the outset, I wish to thank the Special Rapporteur on freedom of religion or belief for her report on the elimination of all forms of religious intolerance.
My delegation notes with interest the two substantive issues which have been raised within the context of the Special Rapporteur's activities: first, the particular situation of refugees, asylum seekers and internally displaced persons, and second, the issues relating to blasphemy laws, education, and equality legislation.
We share the Special Rapporteur's concern for the particularly vulnerable situation in which refugees, asylum seekers and IDPs, as well as women and religious minorities, find themselves in the exercise of their right to freedom of religion or belief. In this vein, my delegation underlines that the right to freedom of religion or belief applies to all human beings everywhere. International refugee law clearly affords refugees specific rights in their country of refuge in the exercise of their freedom of religion or belief.
Blasphemy laws existing in some countries or regions have caused much suffering especially among religious minorities, either by the punishments inflicted which include death, or by the indirect consequences of destruction of places of worship or summary justice. In places where such laws are still in force, my delegation urges the public authorities concerned to safeguard those accused of blasphemy and to grant full respect of all their human rights. Religious minorities are fully entitled to enjoy the right to religious freedom, equal treatment before the law and the same civil rights as the general population and members of the majority religion.
My delegation is aware of the laudable initiatives to foster debate on the delicate balance between freedom of speech and expression and respect for religion and religious symbols. Finding a common ground would greatly boost mutual understanding. But while we are still engaged in an honest search and dialogue, everyone must exercise responsibility and respect. My delegation remains convinced that to encourage peace and understanding between peoples, it is necessary that religions and their symbols be respected and that believers not be the object of provocations that vilify their religious convictions. Further, respect for religion does not exclude dialogue and debate among religions and with those who do not adhere to any particular religion, aimed at deepening the search for a common and solid ground. Moreover, intolerance and violence as a response to offences can never be justified, for this type of response is incompatible with the authentic spirit of religion and the effective
respect for human dignity.
Mr Chairman,
My delegation continues to be seriously concerned that freedom of religion does not exist for many in different parts of the world. That the Special Rapporteur had to send one communication per week on this matter is indicative that there is still much more to do. Forced conversions, executions, desecration of places of worship, expulsion of religious minorities from their communities and other forms of religious persecution mentioned in the Special Rapporteur's report are violations of the right to religious freedom as enshrined in the Universal Declaration of Human Rights and allied international instruments, such as The Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion and Belief. These legal instruments provide that religious freedom includes the right to believe, to worship, to propose one's faith to others, to accept a faith in total freedom, to associate freely with others in expressing religious convictions, as well as the
right to change one's religion.
Progress in the dialogue among world's religions is a positive development. It becomes an occasion to exhort one another to a deeper faith, to peaceful coexistence and mutual enrichment, especially when dialogue is practiced as both witnessing to one's faith and respecting the religious convictions of others. This progress in dialogue among religions has been accompanied by increased interest on the part of civil society, multilateral and national institutions. The Holy See hopes such interest will contribute to a greater respect by all for religious freedom everywhere.
Thank you, Mr Chairman.
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Message To Readers
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No Service Nov. 1
NEW YORK, OCT. 31, 2007 (Zenit.org).- On Thursday, All Saints' Day, and a Vatican holiday, ZENIT will not publish a news service. Services will resume as normal Friday.
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