On True Worship

On True Worship

"The Era of the Temple and Its Worship Had Ended"

VATICAN CITY, JAN. 7, 2009 (Zenit.org).- Here is a translation of the address Benedict XVI delivered during today's general audience in Paul VI Hall.

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Dear brothers and sisters,

In this first general audience of 2009, I want to offer all of you fervent best wishes for the New Year that just began. Let us renew our determination to open the mind and heart to Christ, to be and live as his true friends. His company will make this year, even with its inevitable difficulties, be a path full of joy and peace. In fact, only if we remain united to Jesus will the New Year be good and happy.

The commitment of union with Christ is the example that St. Paul offers us. Continuing the catecheses dedicated to him, we pause today to reflect on one of the important aspects of his thought, the worship that Christians are called to offer. In the past, there was a leaning toward speaking of an anti-worship tendency in the Apostle, of a "spiritualization" of the idea of worship. Today we better understand that St. Paul sees in the cross of Christ a historical change, which transforms and radically renews the reality of worship. There are above all three passages from the Letter to the Romans in which this new vision of worship is presented.

1. In Romans 3:25, after having spoken of the "redemption brought about by Christ Jesus," Paul goes on with a formula that is mysterious to us, saying: God "set [him] forth as an expiation, through faith, by his blood." With this expression that is quite strange for us -- "instrument of expiation" -- St. Paul refers to the so-called propitiatory of the ancient temple, that is, the lid of the ark of the covenant, which was considered a point of contact between God and man, the point of the mysterious presence of God in the world of man. This "propitiatory," on the great day of reconciliation -- Yom Kippur -- was sprinkled with the blood of sacrificed animals, blood that symbolically put the sins of the past year in contact with God, and thus, the sins hurled to the abyss of the divine will were almost absorbed by the strength of God, overcome, pardoned. Life began anew.

St. Paul makes reference to this rite and says: This rite was the expression of the desire that all our faults could really be put in the abyss of divine mercy and thus made to disappear. But with the blood of animals, this process was not fulfilled. A more real contact between human fault and divine love was necessary. This contact has taken place with the cross of Christ. Christ, Son of God, who has become true man, has assumed in himself all our faults. He himself is the place of contact between human misery and divine mercy; in his heart, the sad multitude of evil carried out by humanity is undone, and life is renewed.

Revealing this change, St. Paul tells us: With the cross of Christ -- the supreme act of divine love, converted into human love -- the ancient worship with the sacrifice of animals in the temple of Jerusalem has ended. This symbolic worship, worship of desire, has now been replaced by real worship: the love of God incarnated in Christ and taken to its fullness in the death on the cross. Therefore, this is not a spiritualization of the real worship, but on the contrary, this is the real worship, the true divine-human love, that replaces the symbolic and provisional worship. The cross of Christ, his love with flesh and blood, is the real worship, corresponding to the reality of God and man. Already before the external destruction of the temple, for Paul, the era of the temple and its worship had ended: Paul is found here in perfect consonance with the words of Jesus, who had announced the end of the temple and announced another temple "not made by human hands" -- the temple of his risen body (cf. Mark 14:58; John 2:19 ff). This is the first passage.

2. The second passage about which I would like to speak today is found in the first verse of Chapter 12 of the Letter to the Romans. We have heard it and I repeat it once again: "I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship."

In these words, an apparent paradox is verified: While sacrifice demands as a norm the death of the victim, Paul makes reference to the life of the Christian. The expression "offer your bodies," united to the successive concept of sacrifice, takes on the worship nuance of "give in oblation, offer." The exhortation to "offer your bodies" refers to the whole person; in fact, in Romans 6:13, [Paul] makes the invitation to "present yourselves to God." For the rest, the explicit reference to the physical dimension of the Christian coincides with the invitation to "glorify God in your bodies" (1 Corinthians 6:20): It's a matter of honoring God in the most concrete daily existence, made of relational and perceptible visibility.

Conduct of this type is classified by Paul as "living sacrifice, holy and pleasing to God." It is here where we find precisely the term "sacrifice." In prevalent use, this term forms part of a sacred context and serves to designate the throat-splitting of an animal, of which one part can be burned in honor of the gods and another part consumed by the offerers in a banquet. Paul instead applied it to the life of the Christian. In fact he classifies such a sacrifice by using three adjectives. The first -- "living" -- expresses a vitality. The second -- "holy" -- recalls the Pauline concept of a sanctity that is not linked to places or objects, but to the very person of the Christian. The third -- "pleasing to God" -- perhaps recalls the common biblical expression of a sweet-smelling sacrifice (cf. Leviticus 1:13, 17; 23:18; 26:31, etc.).

Immediately afterward, Paul thus defines this new way of living: this is "your spiritual worship." Commentators of the text know well that the Greek expression (tçn logikçn latreían) is not easy to translate. The Latin Bible renders it: "rationabile obsequium." The same word "rationabile" appears in the first Eucharistic prayer, the Roman Canon: In it, we pray so that God accepts this offering as "rationabile." The traditional Italian translation, "spiritual worship," [an offering in spirit], does not reflect all the details of the Greek text, nor even of the Latin. In any case, it is not a matter of a less real worship or even a merely metaphorical one, but of a more concrete and realistic worship, a worship in which man himself in his totality, as a being gifted with reason, transforms into adoration and glorification of the living God.

This Pauline formula, which appears again in the Roman Eucharistic prayer, is fruit of a long development of the religious experience in the centuries preceding Christ. In this experience are found theological developments of the Old Testament and currents of Greek thought. I would like to show at least certain elements of this development. The prophets and many psalms strongly criticize the bloody sacrifices of the temple. For example, Psalm 50 (49), in which it is God who speaks, says, "Were I hungry, I would not tell you, for mine is the world and all that fills it. Do I eat the flesh of bulls or drink the blood of goats? Offer praise as your sacrifice to God" (verses 12-14).

In the same sense, the following Psalm 51 (50), says, " …for you do not desire sacrifice; a burnt offering you would not accept. My sacrifice, God, is a broken spirit; God, do not spurn a broken, humbled heart" (verse 18 and following).

In the Book of Daniel, in the times of the new destruction of the temple at the hands of the Hellenistic regime (2nd century B.C.), we find a new step in the same direction. In midst of the fire -- that is, persecution and suffering -- Azariah prays thus: "We have in our day no prince, prophet, or leader, no holocaust, sacrifice, oblation, or incense, no place to offer first fruits, to find favor with you. But with contrite heart and humble spirit let us be received; As though it were holocausts of rams and bullocks … So let our sacrifice be in your presence today as we follow you unreservedly" (Daniel 3:38ff).

In the destruction of the sanctuary and of worship, in this situation of being deprived of every sign of the presence of God, the believer offers as a true holocaust a contrite heart, his desire of God.

We see an important development, beautiful, but with a danger. There exists a spiritualization, a moralization of worship: Worship becomes only something of the heart, of the spirit. But the body is lacking; the community is lacking. Thus is understood that Psalm 51, for example, and also the Book of Daniel, despite criticizing worship, desire the return of the time of sacrifices. But it is a matter of a renewed time, in a synthesis that still was unforeseeable, that could not yet be thought of.

Let us return to St. Paul. He is heir to these developments, of the desire for true worship, in which man himself becomes glory of God, living adoration with all his being. In this sense, he says to the Romans: "Offer your bodies as a living sacrifice … your spiritual worship" (Romans 12:1).

Paul thus repeats what he had already indicated in Chapter 3: The time of the sacrifice of animals, sacrifices of substitution, has ended. The time of true worship has arrived. But here too arises the danger of a misunderstanding: This new worship can easily be interpreted in a moralist sense -- offering our lives we make true worship. In this way, worship with animals would be substituted by moralism: Man would do everything for himself with his moral strength. And this certainly was not the intention of St. Paul.

But the question persists: Then how should we interpret this "reasonable spiritual worship"? Paul always supposes that we have come to be "one in Christ Jesus" (Galatians 3:28), that we have died in baptism (Romans 1) and we live now with Christ, through Christ and in Christ. In this union -- and only in this way -- we can be in him and with him a "living sacrifice," to offer the "true worship." The sacrificed animals should have substituted man, the gift of self of man, and they could not. Jesus Christ, in his surrender to the Father and to us, is not a substitution, but rather really entails in himself the human being, our faults and our desire; he truly represents us, he assumes us in himself. In communion with Christ, accomplished in the faith and in the sacraments, we transform, despite our deficiencies, into living sacrifice: "True worship" is fulfilled.

This synthesis is the backdrop of the Roman Canon in which we pray that this offering be "rationabile," so that spiritual worship is accomplished. The Church knows that in the holy Eucharist, the self-gift of Christ, his true sacrifice, is made present. But the Church prays so that the celebrating community is really united to Christ, is transformed; it prays so that we ourselves come to be that which we cannot be with our efforts: offering "rationabile" that is pleasing to God. In this way the Eucharistic prayer interprets in an adequate way the words of St. Paul.

St. Augustine clarified all of this in a marvelous way in the 10th book of his City of God. I cite only two phrase: "This is the sacrifice of the Christians: though being many we are only one body in Christ" … "All of the redeemed community (civitas), that is, the congregation and the society of the saints, is offered to God through the High Priest who has given himself up" (10,6: CCL 47,27ff).

3. Finally, I want to leave a brief reflection on the third passage of the Letter to the Romans referring to the new worship. St. Paul says thus in Chapter 15: "the grace given me by God to be a minister of Christ Jesus to the Gentiles in performing the priestly service (hierourgein) of the gospel of God, so that the offering up of the Gentiles may be acceptable, sanctified by the holy Spirit" (15:15ff).

I would like to emphasize only two aspects of this marvelous text and one aspect of the unique terminology of the Pauline letters. Before all else, St. Paul interprets his missionary action among the peoples of the world to construct the universal Church as a priestly action. To announce the Gospel to unify the peoples in communion with the Risen Christ is a "priestly" action. The apostle of the Gospel is a true priest; he does what is at the center of the priesthood: prepares the true sacrifice.

And then the second aspect: the goal of missionary action is -- we could say in this way -- the cosmic liturgy: that the peoples united in Christ, the world, becomes as such the glory of God "pleasing oblation, sanctified in the Holy Spirit." Here appears a dynamic aspect, the aspect of hope in the Pauline concept of worship: the self-gift of Christ implies the tendency to attract everyone to communion in his body, to unite the world. Only in communion with Christ, the model man, one with God, the world comes to be just as we all want it to be: a mirror of divine love. This dynamism is always present in Scripture; this dynamism should inspire and form our life. And with this dynamism we begin the New Year. Thanks for your patience.

[Translation by ZENIT]

[The Pope then greeted the people in several languages. In English, he said:]
Dear Brothers and Sisters,

At the beginning of this New Year, I offer all of you my cordial good wishes! In the coming months, may our minds and hearts be opened ever more fully to Christ, following the example of Saint Paul, whose life and doctrine we have been considering during this Pauline Year. Today we turn to the meaning of "true worship" as highlighted in Paul’s Letter to the Romans. In uniting us to himself, Christ, a temple "not made with human hands", has made us a "living sacrifice". Paul thus exhorts us to offer our own "bodies" – meaning our entire selves – as a "spiritual worship": not in the abstract, but in our concrete daily life. At the same time, this true worship does not come about merely through human effort. Rather, through baptism, we have become "one in Christ Jesus" (Gal 3:28), who took upon himself our human nature and has thus "assumed" us into himself. Only he has the power, by joining us to his body, to unite all people. Thus, the goal of the Church’s missionary activity is to call everyone into this "cosmic liturgy", in which the world becomes the glory of God: "a pleasing sacrifice, sanctified by the Holy Spirit".

I am pleased to greet all the English-speaking pilgrims and visitors present at today’s Audience, including the groups from Finland and the United States of America. Upon you and your families I willingly invoke God’s blessings of joy and peace throughout the new year!

© Copyright 2009 - Libreria Editrice Vaticana

Edward Feser advertises his book, The Last Superstition.

More:
Edward Feser: The Last Superstition

The Western Confucian links to an essay by Dr. Robert Spaemann (wiki) on just wars. In the comments I write:

I suppose Professor Spaemann would have to further explain what he means by "territorial integrity." That a country's territory cannot be divided or taken over by another power? Or further, that its boundaries cannot be violated by being trespassed upon? Otherwise, I don't see how this is connected to the second part: "and others can declare war on them to pursue the problem at its root."

Some questions I have--
1. A nation-state that cannot police within its borders and therefore has lost control over its own territory is really not a nation-state. Therefore this should be recognized? or
2. A nation-state should continue to exist, but a new government should replace the inneffectual one. This can be facilitated by an outside agency, so long as the people consent?
3. But if it is impossible for an effective government to be created at the level of the nation-state, then the territory should be divided until governments that can be effective over a smaller area can be created?
4. If consent is not available, is it permissible for an outside agency to impose its own government? Some might say that that which has care of the international common good has the right to do so, and therefore the UN should be given this authority, but I am hesitant in conceding this.

Some more thoughts:

I would hold that any authority that has care of the 'international' common good must be shared by all peoples, whether it be directly or through their governments. If a people or their government withdraws, then there it no longer has any authority, and we return to what has been 'normal'--nations making and observing treaties and so on. "Legislative" power would require the cooperation of all nations, and "executive" power would be very limited, and as widely dispersed as possible. I haven't reasoned this out all the way--but I am inclined by this position for two reasons: (1) it would be a better check on tyranny, and (2) any other sort of arrangement would seem to be a dangerous act of human pride, an attempt to replace the kingship of Christ. Now in order to make the argument work, one can look first at the question of justice. And then show that even though other arrangements may be just, they may not be the best (or prudent).

I need a better understanding of authority, and how its determination and exercise relates to justice. If authority can be delegated, can it be recovered? Does delegation imply the surrender of all rights or powers? What rights or powers are retained?

Other writings by Dr. Spaemann:
Robert Spaemann. Rationality and Faith in God. Communio 32 2005
A Philosopher Reissues the Pope's Wager: To Live as if God Exists
Google Books: Happiness and Benevolence

Zippy: Mars and Venus, Sitting in a Tree

From the comments to The first problems with understanding the soul- “soul” as a biological question: Charles DeKoninck’s The Lifeless World of Biology (pdf)

Related links:
Charles De Koninck, papers
The Writings of Charles De Koninck (UND Press)

CUA School of Philosophy Fall 2008 Lecture Series

The Fall 2008 Lecture Series: Metaphysical Themes – In Honor of John F. Wippel

September 12 Gregory T. Doolan, The Catholic University of America
"Aquinas on Substance as a Metaphysical Genus"

September 19 Special Guest Lecturer Announcement

September 26 Brian Shanley, O.P., Providence College
"Thomas Aquinas on Demonstrating God’s Providence"
Click here to view the video of this lecture

October 3 LECTURE CANCELLED Jan Aertsen, University of Cologne CANCELLED
"Why is Metaphysics called First Philosophy in the Middle Ages?"

October 10 Marilyn McCord Adams, Oxford University
"Why Bodies as Well as Minds in the Life to Come?"

October 17 Stephen Brown, Boston College
"The Role of Metaphysics in Theology according to
Godfrey of Fontaines"
Click here to view the video of this lecture

October 24 Dominic O’Meara, University of Fribourg
"The Transformation of Metaphysics in Late Antiquity"
Click here to view the video of this lecture

October 31 Andreas Speer, University of Cologne
"The Fragile Convergence: Structures of Metaphysical Thinking"
Click here to view the video of this lecture

November 7 Carlos Bazan, University of Ottawa
"On Angels and Human Beings"
Click here to view the video of this lecture

November 14 Eleonore Stump, Saint Louis University
"God's Simplicity, the Knowledge of Persons, and the
Knowledge of God"

November 21 James Ross, University of Pennsylvania
"Merely Metaphysical Possibility?"
Click here to view the video of this lecture

December 5 Robert Sokolowski, The Catholic University of America
"The Science of Being as Being"
Click here to veiw the video of this lecture

A Thomist: The difficult relation between ancient and modern physics

The Summa and Other Matters

From Ite Ad Thomam, two pieces by Fr. Garrigou-Lagrange, O.P.:
Garrigou-Lagrange on the Functions of Theology
Aquinas vs. Scotus on the Motive of the Incarnation

Zenit: Faith-Reason Harmony Praised in Duns Scotus

Faith-Reason Harmony Praised in Duns Scotus

Pope Recalls Franciscan Theologian on 7th Centennial of Death

VATICAN CITY, DEC. 22, 2008 (Zenit.org).- Benedict XVI is proposing the Franciscan theologian Blessed John Duns Scotus as a model for believers and nonbelievers alike, due to his search for harmony between faith and reason.

Scotus, who died in 1308, was the subject of a papal letter sent in October to Cardinal Joachim Meisner, archbishop of Cologne, where the theologian was born. The Holy Father's statement was sent on the occasion of a conference on the theologian held in November. The Latin-language letter was made public Saturday.

The Pontiff referred to Scotus, currently in the process of canonization, as the "subtle doctor" who, "associating piety with scientific investigation, with his refined and deeply penetrating ingenuity into the secrets of natural and revealed truth, became a light and example for the entire Christian people."

"Firm in the Catholic faith, he labored to understand, explain and defend the truths of faith in the light of human reason," the Pope continued. "He labored especially to demonstrate the consonance of natural and supernatural truths, which emanate from the same source."

Benedict XVI emphasized both the theologian's fidelity and submission to the magisterium and his love for the Virgin Mary -- he was one of those who defended the doctrine of the Immaculate Conception. The Holy Father also noted Blessed Scotus' concept of theology as "more like contemplation than speculation."

Scotus, he said, was a "great preacher of God as love," a truth that "should be delved into and taught especially in our times."

Looks like the Franciscan school is getting some renewed attention. There were a couple of conferences this year to commemorate Scotus, including the Quadruple Conference which began last year. Duns Scotus Anniversary Events

Related links: The Philosophical Vision of John Duns Scotus (pdf)
Fordham Philosophy

Two ISN lectures in January 2009

From John Keck:

The ISN is co-sponsoring a series of two lectures in Cambridge, MA in January titled

"Insurgent Science Series:
Highlighting challenging developments in the conception of nature and science".

Both will be held at 1:30 pm at MIT.

The first lecture is January 16 by Stuart Newman of New York Medical College: "A Pattern Language for Animal Form".

The second lecture is January 28 by ISN Fellow Michael Augros: "A Bigger Physics".

I expect Dr. Augros's lecture to be quite good, and all Aristotelian-Thomists are encouraged to attend.

The ISN website.

Fr. John Whiteford, Sola Scriptura: In the Vanity of Their Minds

alt

Links to more stuff by Fr. John Whiteford here.

Zenit: Pope to International Theological Commission

Pope to International Theological Commission

"Humility Renders the Theologian a Collaborator of the Truth"

VATICAN CITY, DEC. 15, 2008 (Zenit.org).- Here is the address Benedict XVI delivered Dec. 5 upon receiving in audience participants in the plenary session of the International Theological Commission.

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Venerable Brothers in the Episcopate and in the Priesthood,
Distinguished Professors,
Dear Collaborators,

It is with true joy that I welcome you at the end of your annual Plenary Session works, which, this time, coincides also with the conclusion of the seventh quinquennial of the creation of the International Theological Commission. I wish above all to express warm thanks for the words of tribute that, in the name of all, Archbishop Luis Francisco Ladaria Ferrer, as the General Secretary of the International Theological Commission, has wished to address to me in his greeting address.

My thanks then also go to all of you who, in the course of the last five years, have expended your energies in a truly precious work for the Church and for the one whom the Lord has called to carry out the ministry of Successor of Peter.

In fact, the works of this seventh "quinquennial" of the International Theological Commissionhas already given a real fruit, as Archbishop Ladaria Ferrer has recalled, with the publication of the document "The Hope of Salvation for Infants Who Die Without Being Baptised", and soon you will reach another important threshold with the document: "In Search of a Universal Ethic: New Look on Natural Law", which must still be submitted according to the Norms of the Statutes of the Commission, to the last steps before its final approval. As I have already been able to affirm on previous occasions, I repeat the necessity and the urgency, in today's context, to create in culture and in civil and political society the indispensable conditions of the natural moral law. Also thanks to the study that you have undertaken on this fundamental argument, it becomes clear that the natural law constitutes the true guarantee offered to each one to live in freedom and in the respect for his dignity as a person, and to feel protected from any ideological manipulation and from all abuse perpetrated based on the law of the strongest. We all know well that in a world formed by the natural sciences the metaphysical concept of the natural law is almost absent, incomprehensible. Moreover considering its fundamental importance for our societies, for human life, it is necessary that there be a new response and that in the context of our thought this concept is made comprehensible: being itself bears in itself a moral message and an indication for the paths of law.

Then, regarding the third theme "sense and method of theology" that has been the special object of study in this quinquennial, I am keen to underline its relevance and actuality. In a "planetary society" as that which is being formed today, theologians are asked by the public opinion above all to promote dialogue between religions and cultures, to contribute to the development of an ethic that has as its own base network peace, justice and the defence of the natural environment. And this truly concerns fundamental goods. But a theology limited to these noble objectives would lose not only its own identity, but the very foundation of these goods. The first priority of theology, as already indicated in its name, is to speak of God, to think of God. And theology speaks of God not as a hypothesis of our thought. It speaks of God because God himself speaks with us. The real work of the theologian is to enter into the Word of God, to seek to understand it for what is possible, and to make it understood to our world, and thus to find the responses to our important questions. In this work it also appears that faith is not only not contrary to reason, but it opens the eyes of reason, it expands our horizons and it permits us to find the responses necessary to the challenges of the various times.

From the objective point of view, the truth is the Revelation of God in Christ Jesus, who requires the response of the obedience of faith in communion with the Church and her Magisterium. Thus the identity of the theologian is regained, understood as a reasoned, systematic and methodical reflection on Revelation and on faith. Even the question of method is illuminated. The method in theology is not only the base of criteria and norms common to the other sciences, but must observe, above all, the principles and norms that derive from Revelation and from faith, from the fact that God has spoken.

From the subjective point of view, that is from the viewpoint of the one who does theology, the fundamental virtue of the theologian is to seek obedience to faith, the humility of faith that opens our eyes. This humility renders the theologian a collaborator of the truth. In this way it will not happen that he speaks of himself. Interiorly purified by obedience to the truth, he will reach, instead, the point that the Truth itself, that the Lord, can speak through the theologian and theology. At the same time it will happen that, by means of him, the truth can be brought to the world.

On the other hand, obedience to the truth does not mean to renounce the research and the fatigue of thought. On the contrary, the restlessness of thought, that certainly cannot be totally pacified in the life of believers, since they too are on the journey of research and deepening of Truth, it will still be, however, an unrest that accompanies and stimulates them in the pilgrimage of thought toward God, and it will be fruitful. Therefore I hope that your reflections on these themes is able to bring to light the authentic principle and the solid significance of true theology, in order to perceive and comprehend ever better the response that the Word of God offers us and without which we cannot live in a wise and just way, because only thus will the universal, infinite horizons of truth open.

My thanks for your commitment and your work in the International Theological Commission during this quinquennial is therefore, at the same time, a cordial wish for the future work of this important organism at the service of the Apostolic See and of the entire Church. In renewing the expression of sentiments of satisfaction, of affection and of joy for today's meeting, I invoke from the Lord, by the intercession of the Most Holy Virgin, copious celestial lights on your work and I impart to you a warm Apostolic Blessing, extending it to your loved ones.

© Copyright 2008 -- Libreria Editrice Vaticana

Commissio Theologica Internationalis -- International Theological Commission - Index

AP: Vatican issues major new bioethics document

VATICAN CITY – The Vatican hardened its opposition Friday to using embryos for stem cell research, cloning and in-vitro fertilization. But it showed flexibility on some forms of gene therapy and using vaccines created from cell lines derived from aborted fetuses.

In a major new document on bioethics, the Vatican also criticized "embryo adoption," whereby infertile couples adopt embryos frozen during in vitro techniques and subsequently abandoned. It said that while the intent was "praiseworthy" the result posed legal, medical and psychological problems.

The Vatican's Congregation for the Doctrine of the Faith issued "The Dignity of a Person" to help answer bioethical questions that have emerged in the two decades since its last such document was published.

With it, the Vatican essentially confirmed in a single, authoritative instruction the opinions of the Pontifical Academy for Life, a Vatican advisory body that has debated these issues for years.

The Vatican's overall position is informed by its belief that human life begins at conception and must be given the consequent respect and dignity from that moment on. The Vatican also holds that human life should be created through intercourse between husband and wife, not in a petri dish.

As a result, the Vatican said it opposed in vitro fertilization because it involves separating conception from the "conjugal act" and often results in the destruction of embryos.

It similarly opposed the techniques involved in IVF — selective reduction of embryos, pre-implantation diagnosis and embryo freezing — because embryos are or can be destroyed.

It also said it opposed the morning-after pill, even if it doesn't cause an abortion, because an abortion was intended. That could complicate the situation of some Catholic hospitals in the United States that offer the morning-after pill to rape victims.

In the use of drugs such as RU-486, which causes the elimination of the embryo once it is implanted, the "sin of abortion" is committed, the document said, thus their use is "gravely immoral."

The Vatican spokesman, the Rev. Federico Lombardi, agreed that, on a superficial reading, the document could be seen as a litany of "no's."

"But it's not like that. It is based — starting with its title — on the fundamental affirmation of the dignity of the human person," he said.

The Vatican did show flexibility in saying that parents could in good conscience use vaccines for their children that were developed using cell lines from an "illicit origin." Religious groups in the United States have pressed the Vatican to issue a statement concerning the morality of using vaccines developed using cell lines derived from aborted fetuses.

"Grave reasons may be morally proportionate to justify the use of such 'biological material,'" the instruction said, adding that the parents would have to make known their disagreement with the way the vaccines were developed and press for alternatives.

But the document was strong in stressing that researchers using such material had a greater degree of responsibility. It said they had a moral duty to remove themselves from the "evil aspects" of the original, illicit act — even if they and their institutions had nothing to do with it.

The document said gene therapy on regular cells in the body other than reproductive ones was in principle morally licit since it sought to "restore the normal genetic configuration of the patient or to counter damage caused by genetic anomalies."

But it said cell therapy that seeks to correct genetic defects with the aim of transmitting the therapy to offspring was more problematic.

"Because the risks connected to any genetic manipulation are considerable and as yet not fully controllable, in the present state of research, it is not morally permissible to act in a way that may cause harm to the resulting progeny," the document said.

In the instruction, the Vatican repeated that it fully supported research involving adult stem cells. But it said obtaining stem cells from a living embryo, even for the sake of effective therapies, was "gravely illicit."

It repeated its opposition to human cloning for both medical therapies and reproduction. Such techniques could result in an individual being subjected to a form of "biological slavery from which it would be difficult to free himself."

It noted therapeutic cloning techniques in which embryonic-type stem cells can be produced without destroying true embryos. The document didn't rule definitively on the technology, known as altered nuclear transfer, saying there were still questions about what was produced.

As far as I can see, the new documents is not yet available on the CDF page.

Edit. Fr. Z has a the synthesis of the document: Regarding the Instruction Dignitas Personae.

Second Edit. Zenit also has it online.

Third Edit. Instruction "Dignitas Personae"

Benedict XVI's Message for World Peace Day

"Fighting Poverty to Build Peace"

VATICAN CITY, DEC. 11, 2008 (Zenit.org).- Here is the message Benedict XVI wrote for World Peace Day 2009, to be observed Jan. 1. The text, titled "Fighting Poverty to Build Peace," was presented today in the Vatican.

* * *

1. Once again, as the new year begins, I want to extend good wishes for peace to people everywhere. With this Message I would like to propose a reflection on the theme: Fighting Poverty to Build Peace. Back in 1993, my venerable Predecessor Pope John Paul II, in his Message for the World Day of Peace that year, drew attention to the negative repercussions for peace when entire populations live in poverty. Poverty is often a contributory factor or a compounding element in conflicts, including armed ones. In turn, these conflicts fuel further tragic situations of poverty. "Our world", he wrote, "shows increasing evidence of another grave threat to peace: many individuals and indeed whole peoples are living today in conditions of extreme poverty. The gap between rich and poor has become more marked, even in the most economically developed nations. This is a problem which the conscience of humanity cannot ignore, since the conditions in which a great number of people are living are an insult to their innate dignity and as a result are a threat to the authentic and harmonious progress of the world community" [1].

2. In this context, fighting poverty requires attentive consideration of the complex phenomenon of globalization. This is important from a methodological standpoint, because it suggests drawing upon the fruits of economic and sociological research into the many different aspects of poverty. Yet the reference to globalization should also alert us to the spiritual and moral implications of the question, urging us, in our dealings with the poor, to set out from the clear recognition that we all share in a single divine plan: we are called to form one family in which all – individuals, peoples and nations – model their behaviour according to the principles of fraternity and responsibility.

This perspective requires an understanding of poverty that is wide-ranging and well articulated. If it were a question of material poverty alone, then the social sciences, which enable us to measure phenomena on the basis of mainly quantitative data, would be sufficient to illustrate its principal characteristics. Yet we know that other, non-material forms of poverty exist which are not the direct and automatic consequence of material deprivation. For example, in advanced wealthy societies, there is evidence of marginalization, as well as affective, moral and spiritual poverty, seen in people whose interior lives are disoriented and who experience various forms of malaise despite their economic prosperity. On the one hand, I have in mind what is known as "moral underdevelopment"[2], and on the other hand the negative consequences of "superdevelopment"[3]. Nor can I forget that, in so-called "poor" societies, economic growth is often hampered by cultural impediments which lead to inefficient use of available resources. It remains true, however, that every form of externally imposed poverty has at its root a lack of respect for the transcendent dignity of the human person. When man is not considered within the total context of his vocation, and when the demands of a true "human ecology" [4] are not respected, the cruel forces of poverty are unleashed, as is evident in certain specific areas that I shall now consider briefly one by one.

Poverty and moral implications

3. Poverty is often considered a consequence of demographic change. For this reason, there are international campaigns afoot to reduce birth-rates, sometimes using methods that respect neither the dignity of the woman, nor the right of parents to choose responsibly how many children to have[5]; graver still, these methods often fail to respect even the right to life. The extermination of millions of unborn children, in the name of the fight against poverty, actually constitutes the destruction of the poorest of all human beings. And yet it remains the case that in 1981, around 40% of the world's population was below the threshold of absolute poverty, while today that percentage has been reduced by as much as a half, and whole peoples have escaped from poverty despite experiencing substantial demographic growth. This goes to show that resources to solve the problem of poverty do exist, even in the face of an increasing population. Nor must it be forgotten that, since the end of the Second World War, the world's population has grown by four billion, largely because of certain countries that have recently emerged on the international scene as new economic powers, and have experienced rapid development specifically because of the large number of their inhabitants. Moreover, among the most developed nations, those with higher birth-rates enjoy better opportunities for development. In other words, population is proving to be an asset, not a factor that contributes to poverty.

4. Another area of concern has to do with pandemic diseases, such as malaria, tuberculosis and AIDS. Insofar as they affect the wealth-producing sectors of the population, they are a significant factor in the overall deterioration of conditions in the country concerned. Efforts to rein in the consequences of these diseases on the population do not always achieve significant results. It also happens that countries afflicted by some of these pandemics find themselves held hostage, when they try to address them, by those who make economic aid conditional upon the implementation of anti-life policies. It is especially hard to combat AIDS, a major cause of poverty, unless the moral issues connected with the spread of the virus are also addressed. First and foremost, educational campaigns are needed, aimed especially at the young, to promote a sexual ethic that fully corresponds to the dignity of the person; initiatives of this kind have already borne important fruits, causing a reduction in the spread of AIDS. Then, too, the necessary medicines and treatment must be made available to poorer peoples as well. This presupposes a determined effort to promote medical research and innovative forms of treatment, as well as flexible application, when required, of the international rules protecting intellectual property, so as to guarantee necessary basic healthcare to all people.

5. A third area requiring attention in programmes for fighting poverty, which once again highlights its intrinsic moral dimension, is child poverty. When poverty strikes a family, the children prove to be the most vulnerable victims: almost half of those living in absolute poverty today are children. To take the side of children when considering poverty means giving priority to those objectives which concern them most directly, such as caring for mothers, commitment to education, access to vaccines, medical care and drinking water, safeguarding the environment, and above all, commitment to defence of the family and the stability of relations within it. When the family is weakened, it is inevitably children who suffer. If the dignity of women and mothers is not protected, it is the children who are affected most.

6. A fourth area needing particular attention from the moral standpoint is the relationship between disarmament and development. The current level of world military expenditure gives cause for concern. As I have pointed out before, it can happen that "immense military expenditure, involving material and human resources and arms, is in fact diverted from development projects for peoples, especially the poorest who are most in need of aid. This is contrary to what is stated in the Charter of the United Nations, which engages the international community and States in particular 'to promote the establishment and maintenance of international peace and security with the least diversion for armaments of the world's human and economic resources' (art. 26)" [6].

This state of affairs does nothing to promote, and indeed seriously impedes, attainment of the ambitious development targets of the international community. What is more, an excessive increase in military expenditure risks accelerating the arms race, producing pockets of underdevelopment and desperation, so that it can paradoxically become a cause of instability, tension and conflict. As my venerable Predecessor Paul VI wisely observed, "the new name for peace is development"[7]. States are therefore invited to reflect seriously on the underlying reasons for conflicts, often provoked by injustice, and to practise courageous self-criticism. If relations can be improved, it should be possible to reduce expenditure on arms. The resources saved could then be earmarked for development projects to assist the poorest and most needy individuals and peoples: efforts expended in this way would be efforts for peace within the human family.

7. A fifth area connected with the fight against material poverty concerns the current food crisis, which places in jeopardy the fulfilment of basic needs. This crisis is characterized not so much by a shortage of food, as by difficulty in gaining access to it and by different forms of speculation: in other words, by a structural lack of political and economic institutions capable of addressing needs and emergencies. Malnutrition can also cause grave mental and physical damage to the population, depriving many people of the energy necessary to escape from poverty unaided. This contributes to the widening gap of inequality, and can provoke violent reactions. All the indicators of relative poverty in recent years point to an increased disparity between rich and poor. No doubt the principal reasons for this are, on the one hand, advances in technology, which mainly benefit the more affluent, and on the other hand, changes in the prices of industrial products, which rise much faster than those of agricultural products and raw materials in the possession of poorer countries. In this way, the majority of the population in the poorest countries suffers a double marginalization, through the adverse effects of lower incomes and higher prices.

Global solidarity and the fight against poverty

8. One of the most important ways of building peace is through a form of globalization directed towards the interests of the whole human family[8]. In order to govern globalization, however, there needs to be a strong sense of global solidarity [9] between rich and poor countries, as well as within individual countries, including affluent ones. A "common code of ethics"[10]

is also needed, consisting of norms based not upon mere consensus, but rooted in the natural law inscribed by the Creator on the conscience of every human being (cf. Rom 2:14-15). Does not every one of us sense deep within his or her conscience a call to make a personal contribution to the common good and to peace in society? Globalization eliminates certain barriers, but is still able to build new ones; it brings peoples together, but spatial and temporal proximity does not of itself create the conditions for true communion and authentic peace. Effective means to redress the marginalization of the world's poor through globalization will only be found if people everywhere feel personally outraged by the injustices in the world and by the concomitant violations of human rights. The Church, which is the "sign and instrument of communion with God and of the unity of the entire human race" [11] will continue to offer her contribution so that injustices and misunderstandings may be resolved, leading to a world of greater peace and solidarity.

9. In the field of international commerce and finance, there are processes at work today which permit a positive integration of economies, leading to an overall improvement in conditions, but there are also processes tending in the opposite direction, dividing and marginalizing peoples, and creating dangerous situations that can erupt into wars and conflicts. Since the Second World War, international trade in goods and services has grown extraordinarily fast, with a momentum unprecedented in history. Much of this global trade has involved countries that were industrialized early, with the significant addition of many newly- emerging countries which have now entered onto the world stage. Yet there are other low-income countries which are still seriously marginalized in terms of trade. Their growth has been negatively influenced by the rapid decline, seen in recent decades, in the prices of commodities, which constitute practically the whole of their exports. In these countries, which are mostly in Africa, dependence on the exportation of commodities continues to constitute a potent risk factor. Here I should like to renew an appeal for all countries to be given equal opportunities of access to the world market, without exclusion or marginalization.

10. A similar reflection may be made in the area of finance, which is a key aspect of the phenomenon of globalization, owing to the development of technology and policies of liberalization in the flow of capital between countries. Objectively, the most important function of finance is to sustain the possibility of long- term investment and hence of development. Today this appears extremely fragile: it is experiencing the negative repercussions of a system of financial dealings – both national and global – based upon very short-term thinking, which aims at increasing the value of financial operations and concentrates on the technical management of various forms of risk. The recent crisis demonstrates how financial activity can at times be completely turned in on itself, lacking any long-term consideration of the common good. This lowering of the objectives of global finance to the very short term reduces its capacity to function as a bridge between the present and the future, and as a stimulus to the creation of new opportunities for production and for work in the long term. Finance limited in this way to the short and very short term becomes dangerous for everyone, even for those who benefit when the markets perform well[12].

11. All of this would indicate that the fight against poverty requires cooperation both on the economic level and on the legal level, so as to allow the international community, and especially poorer countries, to identify and implement coordinated strategies to deal with the problems discussed above, thereby providing an effective legal framework for the economy. Incentives are needed for establishing efficient participatory institutions, and support is needed in fighting crime and fostering a culture of legality. On the other hand, it cannot be denied that policies which place too much emphasis on assistance underlie many of the failures in providing aid to poor countries. Investing in the formation of people and developing a specific and well-integrated culture of enterprise would seem at present to be the right approach in the medium and long term. If economic activities require a favourable context in order to develop, this must not distract attention from the need to generate revenue. While it has been rightly emphasized that increasing per capita income cannot be the ultimate goal of political and economic activity, it is still an important means of attaining the objective of the fight against hunger and absolute poverty. Hence, the illusion that a policy of mere redistribution of existing wealth can definitively resolve the problem must be set aside. In a modern economy, the value of assets is utterly dependent on the capacity to generate revenue in the present and the future. Wealth creation therefore becomes an inescapable duty, which must be kept in mind if the fight against material poverty is to be effective in the long term.

12. If the poor are to be given priority, then there has to be enough room for an ethical approach to economics on the part of those active in the international market, an ethical approach to politics on the part of those in public office, and an ethical approach to participation capable of harnessing the contributions of civil society at local and international levels. International agencies themselves have come to recognize the value and advantage of economic initiatives taken by civil society or local administrations to promote the emancipation and social inclusion of those sectors of the population that often fall below the threshold of extreme poverty and yet are not easily reached by official aid. The history of twentieth-century economic development teaches us that good development policies depend for their effectiveness on responsible implementation by human agents and on the creation of positive partnerships between markets, civil society and States. Civil society in particular plays a key part in every process of development, since development is essentially a cultural phenomenon, and culture is born and develops in the civil sphere[13].

13. As my venerable Predecessor Pope John Paul II had occasion to remark, globalization "is notably ambivalent"[14] and therefore needs to be managed with great prudence. This will include giving priority to the needs of the world's poor, and overcoming the scandal of the imbalance between the problems of poverty and the measures which have been adopted in order to address them. The imbalance lies both in the cultural and political order and in the spiritual and moral order. In fact we often consider only the superficial and instrumental causes of poverty without attending to those harboured within the human heart, like greed and narrow vision. The problems of development, aid and international cooperation are sometimes addressed without any real attention to the human element, but as merely technical questions – limited, that is, to establishing structures, setting up trade agreements, and allocating funding impersonally. What the fight against poverty really needs are men and women who live in a profoundly fraternal way and are able to accompany individuals, families and communities on journeys of authentic human development.

Conclusion

14. In the Encyclical Letter Centesimus Annus, John Paul II warned of the need to "abandon a mentality in which the poor – as individuals and as peoples – are considered a burden, as irksome intruders trying to consume what others have produced." The poor, he wrote, "ask for the right to share in enjoying material goods and to make good use of their capacity for work, thus creating a world that is more just and prosperous for all" [15]. In today's globalized world, it is increasingly evident that peace can be built only if everyone is assured the possibility of reasonable growth: sooner or later, the distortions produced by unjust systems have to be paid for by everyone. It is utterly foolish to build a luxury home in the midst of desert or decay. Globalization on its own is incapable of building peace, and in many cases, it actually creates divisions and conflicts. If anything it points to a need: to be oriented towards a goal of profound solidarity that seeks the good of each and all. In this sense, globalization should be seen as a good opportunity to achieve something important in the fight against poverty, and to place at the disposal of justice and peace resources which were scarcely conceivable previously.

15. The Church's social teaching has always been concerned with the poor. At the time of the Encyclical Letter Rerum Novarum, the poor were identified mainly as the workers in the new industrial society; in the social Magisterium of Pius XI, Pius XII, John XXIII, Paul VI and John Paul II, new forms of poverty were gradually explored, as the scope of the social question widened to reach global proportions[16]. This expansion of the social question to the worldwide scale has to be considered not just as a quantitative extension, but also as a qualitative growth in the understanding of man and the needs of the human family. For this reason, while attentively following the current phenomena of globalization and their impact on human poverty, the Church points out the new aspects of the social question, not only in their breadth but also in their depth, insofar as they concern man's identity and his relationship with God. These principles of social teaching tend to clarify the links between poverty and globalization and they help to guide action towards the building of peace. Among these principles, it is timely to recall in particular the "preferential love for the poor"[17], in the light of the primacy of charity, which is attested throughout Christian tradition, beginning with that of the early Church (cf. Acts 4:32-36; 1 Cor 16:1; 2 Cor 8-9; Gal 2:10).

"Everyone should put his hand to the work which falls to his share, at once and immediately", wrote Leo XIII in 1891, and he added: "In regard to the Church, her cooperation will never be wanting, be the time or the occasion what it may"[18]. It is in the same spirit that the Church to this day carries out her work for the poor, in whom she sees Christ[19], and she constantly hears echoing in her heart the command of the Prince of Peace to his Apostles: "Vos date illis manducare – Give them something to eat yourselves" (Lk 9:13). Faithful to this summons from the Lord, the Christian community will never fail, then, to assure the entire human family of her support through gestures of creative solidarity, not only by "giving from one's surplus", but above all by "a change of life- styles, of models of production and consumption, and of the established structures of power which today govern societies" [20]. At the start of the New Year, then, I extend to every disciple of Christ and to every person of good will a warm invitation to expand their hearts to meet the needs of the poor and to take whatever practical steps are possible in order to help them. The truth of the axiom cannot be refuted: "to fight poverty is to build peace."

From the Vatican, 8 December 2008.

BENEDICTUS PP. XVI

[1] Message for the 1993 World Day of Peace, 1.

[2] Paul VI, Encyclical Letter Populorum Progressio, 19.

[3] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 28.

[4] John Paul II, Encyclical Letter Centesimus Annus, 38.

[5] Cf. Paul VI, Encyclical Letter Populorum Progressio, 37; John Paul II, Encyclical LetterSollicitudo Rei Socialis, 25.

[6] Benedict XVI, Letter to Cardinal Renato Raffaele Martino on the occasion of the International Seminar organized by the Pontifical Council for Justice and Peace on the theme: "Disarmament, Development and Peace. Prospects for Integral Disarmament", 10 April 2008:L'Osservatore Romano, English edition, 30 April 2008, p. 2.

[7] Encyclical Letter Populorum Progressio, 87.

[8] Cf. John Paul II, Encyclical Letter Centesimus Annus, 58.

[9] Cf. John Paul II, Address to the Christian Associations of Italian Working People, 27 April 2002, 4: Insegnamenti di Giovanni Paolo II, XXV:1 (2002), p. 637.

[10] John Paul II, Address to the Plenary Assembly of the Pontifical Academy of Social Sciences, 27 April 2001, 4: L'Osservatore Romano, English Edition, 2 May 2001, p. 7.

[11] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 1.

[12] Cf. Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 368.

[13] Cf. ibid., 356.

[14] Address to Leaders of Trade Unions and Workers' Associations, 2 May 2000, 3:Insegnamenti di Giovanni Paolo II, XXIII, 1 (2000), p. 726.

[15] No. 28.

[16] Cf. Paul VI, Encyclical Letter Populorum Progressio, 3.

[17] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 42; cf. Encyclical LetterCentesimus Annus, 57.

[18] Encyclical Letter Rerum Novarum, 45.

[19] Cf. John Paul II, Encyclical Letter Centesimus Annus, 58.

[20] Ibid.

© Copyright 2008 -- Libreria Editrice Vaticana

Universal Declaration of Human Rights

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Justice and Peace President on UN Declaration

"Sure Guide for the Promotion of the Dignity of the Human Person"

VATICAN CITY, DEC. 11, 2008 (Zenit.org).- Here is the address Cardinal Renato Martino, president of the Pontifical Council for Justice and Peace, delivered Wednesday at a concert held in Paul VI Hall to commemorate the 60th anniversary of the Universal Declaration of Human Rights.

* * *

Eminences, Excellencies, Ambassadors, Ladies and Gentlemen,

I am especially happy to open this celebratory event, promoted and organized by the Pontifical Council for Justice and Peace, to commemorate the 60th anniversary of the Universal Declaration of Human Rights. With this event, the Holy See wishes to confirm its appreciation for the document of the United Nations, expressed so many times by the Supreme Pontiffs and, at the same time, indicate the value of human rights, how they are formalized in it, as a sure guide for the promotion of the dignity of the human person in our time.

The program planned for this intense evening has three parts. The first is dedicated entirely to reflection on the contents of the Declaration with two significant and authoritative interventions by His Eminence Cardinal Tarcisio Bertone, His Holiness' secretary of state, and Juan Somavia, director-general of the International Labor Organization. They will furnish us with the most appropriate coordinates for an adequate understanding of the Declaration, which was able to offer a sure orientation to humanity's path after the dramas of World War II and which remains an indispensable point of reference to build a future of justice and peace for the whole of humanity.

The second part will be dedicated to awarding the Cardinal ardinal Văn Thuận prizes, conferred by the St. Matthew Foundation in memory of Cardinal Văn Thuận. The foundation is closely connected with the Pontifical Council for Justice and Peace and entirely dedicated to spreading the social doctrine of the Church. The award is presented to those that distinguished themselves in the field of defense and promotion of human rights. In memory of Cardinal Văn Thuận, man of God and Christian full of hope, whose cause of beatification is under way, the prizes will be conferred on Doctor Cornelio Sommaruga for his effort in the promotion of humanitarian law when he was president of the International Committee of the Red Cross, and on the following persons and institutions that, in one way or another, have given concrete realization to the most noble exigencies contained in the Universal Declaration: Father Pedro Opeka, the GULUNAP Project, the project Villaggio degli Ercolini, and Father Raul Matte.

The commemorative event will end with a concert of classical music -- effectively supported by Vacheron-Constantin, which will be performed by the Brandenburgisches Staatorchester of Frankfurt, directed by maestro Inma Shara with the participation of pianist Boris Berezovsky. To render this final part particularly precious and rich, the Holy Father Benedict XVI will be with us who, with his presence and his word, will offer all the most eloquent proof of the importance that the Catholic Church assigns to the promotion of the fundamental rights of man, as instrument to affirm, always and everywhere, the dignity and centrality of the human person, created in the image and likeness of God and redeemed by the Lord Jesus.

There is a long Catholic tradition on the subject of human rights. This historic itinerary of the Christian tradition of human rights has certainly not been a peaceful itinerary. There were, in fact, on the part of the magisterium also many reservations and condemnation in face of the affirmation of the rights of man in the wake of the French Revolution; but such reservations, repeatedly manifested by the Pontiffs, especially in the 19th century, were due to the fact that such rights were proposed and affirmed against the liberty of the Church, in a perspective inspired by liberalism and secularism. The dominant individualism made the claims of the rights of man to be transmuted into affirmations of the individual's rights more than those of the person, namely of the human being divested of the social dimension and deprived of transcendence. Such is the image of man considered as the measure of all things, absolute creator of the moral law, consigned to a destiny of pure immanence.

In the Catholic vision, a correct interpretation and an effective tutelage of the rights depends on an anthropology that embraces the totality of the constitutive dimension of the human person. Human dignity, which is "equal in every person," therefore, the ultimate reason for which the rights can be claimed first of all because they are children of one and the same Father, not by reason of their ethnic, racial and cultural membership. The ensemble of the rights of man must correspond, therefore, to the essence of the dignity of the person. They must refer to the satisfaction of his essential needs, to the exercise of his liberty, to his relations with other persons and with God. The reference to the human person, to his integral being, obliges us to single out the ultimate source of human rights[1] beyond the mere will of human beings,[2] of the state, but in man and in God his Creator. The rights, belonging originally and intrinsically to persons, are therefore natural and inalienable.[3] Thank you for your participation and your encouraging support!

[1] John Paul II, UN Address, Oct. 2, 1979, 13-14.

[2] Cf. John XXIII, Encyclical Letter "Pacem in Terris," 45.

[3] Cf. John XXIII, "Pacem in Terris," 46.

[Translation by ZENIT]

Cardinal Bertone on Human Rights Declaration

"Exalts the Liberty and Membership of the Human Family"

VATICAN CITY, DEC. 11, 2008 (Zenit.org).- Here is the address Cardinal Tarcisio Bertone, Benedict XVI's secretary of state, delivered Wednesday at a concert held in Paul VI Hall to commemorate the 60th anniversary of the Universal Declaration of Human Rights.

* * *

Eminences, Excellencies,
Ambassadors,
Most Appreciated Guests, Ladies and Gentlemen,

I am happy to address you in this solemn celebration of the 60th anniversary of the Universal Declaration of Human Rights, adopted by the United Nations. It is a significant moment to which the Holy Father Benedict XVI will join himself personally to underline, yet again, the importance that the Holy See assigns to the recognition and tutelage of the fundamental rights of the human person. Still alive in us is the echo of his word addressed to the U.N. General Assembly last April 18, which indicated the Declaration as "the result of a convergence of religious and cultural traditions, all motivated by the common desire to put the human person at the heart of institutions, laws and interventions of society, and to consider the human person essential for the world of culture, of religion and of science."

I would also like to express my heartfelt gratitude to Cardinal Renato Raffaele Martino and to the Pontifical Council for Justice and Peace for the organization of this significant event.

1. At the moment it was adopted, the Universal Declaration expressed the primacy of liberty against oppression, of the unity of the human family in regard to ideological and political divisions, as well as to differences of race, sex, language and religion. The intention was to defend the person from the idolatry of the state, which totalitarianisms had in fact divinized, proposing an ulterior way to build the "city of men," basing it on the conviction that "recognition of the inherent dignity of all the members of the human family, and of their equal and inalienable rights, constitutes the foundation of liberty, of justice and of peace" (Preamble, Universal Declaration).

In fact, the Universal Declaration attests to a renewal of the hope to make of the human person the sign of a future capable of freeing itself from the weight of the past, as though wishing to purify the memory of the human family. Some 60 years or so ago, in fact, the victims of barbarism, the horrors of war, the acts of genocide were all contradictions to be overcome in order to seek in international relationships and in the internal life of states that necessary balance capable of projecting humanity toward a future worthy of man.

2. In proposing an ensemble of the person's rights and faculties, the Declaration exalts the liberty and membership of the human family, reconciling the idea of justice with the affirmations of the primacy of life, the idea of sociality, the appreciation of the democratic methods understood as an ensemble of rules, institutions and structures able to express and convey values.

We are not just faced with a proclamation, but rather with a new consideration and placement of human dignity by the international community and the various political communities that animate it, up to now little inclined to admit the person as protagonist. An approach that is still valid and not replaceable because it calls the person to live his rights with an attitude of sharing the other's rights, and of looking at others not in terms of opposition or limit, but in recognizing their "essential equality" and determined to live in a "spirit of fraternity" (cf. Universal Declaration, article 1).

3. The Church, which for her part considers with great respect all that is true, good and beautiful that is found in the community of mankind (cf. "Gaudium et Spes," 42), has seen in the Declaration a "sign of the times," regarding it as "an important step in the path to the juridical-political organization of the world community" (encyclical "Pacem in Terris," 75), an act able to synthesize the meaning of human liberty by reconciling present-day needs with immutable principles, capable of offering guidelines founded anthropologically and juridically so as to respond to the most profound human needs.

The idea itself of fundamental rights has a profound root in the Christian tradition since the initial proclamation of the Good News, which enriches the precepts of the Decalogue with the invitation to be sympathetic to every person (cf. Matthew 25:35-36), without any distinction: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male or female; for you are all one in Christ Jesus" (Galatians 3:28).

In the doctrine of the Church, then, the tutelage of the human person evokes subsidiarity as ruling principle of the social order and that, beginning with the person, guarantees individual rights and liberty as well as those rights connected with the community dimension, including the liberty to associate, to give life to social formations, to intermediary entities, up to the reality of the state and, therefore, to the international community with its institutions.

4. The Supreme Pontiffs have expressed on many occasions the Church's appreciation for the great values of the Universal Declaration of Human Rights of Dec. 10, 1948. I would like at least to recall here the teachings of Paul VI, John Paul II and Benedict XVI on the occasion of their interventions before the U.N. General Assembly. On Oct. 4, 1965, Paul VI expressed himself thus before the representatives of nations: "For you who proclaimed the fundamental rights and duties of man, his dignity, his liberty and, first of all, religious liberty."

John Paul II spoke twice before the U.N. Assembly. The first time, on Oct. 3, 1979, in connection with the Universal Declaration of Human Rights, he affirmed: "This document is a milestone on the long and difficult road of humankind. We must measure humanity's progress not only with the progress of science and technology, of which all the singularity of man stands out in confronting nature, but contemporaneously and even more so with the primacy of spiritual values and with the progress of the moral life."

In the second intervention, on Oct. 5, 1995, John Paul II described the Declaration as "one of the highest expressions of human conscience of our time" and underlined forcefully how "there are indeed universal human rights, rooted in the nature of the person, rights which reflect the objective and inviolable demands of a universal moral law. These are not abstract points; rather, these rights tell us something important about the actual life of every individual and of every social group. They also remind us that we do not live in an irrational or meaningless world. On the contrary, there is a moral logic which is built into human life and which makes possible dialogue between individuals and peoples. If we want a century of violent coercion to be succeeded by a century of persuasion, we must find a way to discuss the human future intelligibly. The universal moral law written on the human heart is precisely that kind of 'grammar' which is needed if the world is to engage this discussion of its future."

Benedict XVI, speaking in his turn to the United Nations Assembly on April 18, 2008, and recalling explicitly the event that we celebrate today, namely the 60th anniversary of the Declaration, said: "It is evident, though, that the rights recognized and expounded in the Declaration apply to everyone by virtue of the common origin of the person, who remains the high-point of God’s creative design for the world and for history. They are based on the natural law inscribed on human hearts and present in different cultures and civilizations. Removing human rights from this context would mean restricting their range and yielding to a relativistic conception, according to which the meaning and interpretation of rights could vary and their universality would be denied in the name of different cultural, political, social and even religious outlooks."

5. Today, in face of a worrying global picture that is above all the reflection of economic structures that do not respond to man's value, basic rights seem to depend on anonymous, uncontrolled mechanisms and on a vision that is enclosed in the pragmatism of the moment, forgetting that the code of the future of the human family is solidarity.

We are asked, then, if it is the economic structures and their recent changes that are the cause of the denial of rights, or if it is not, rather, the abandonment of the vision of the person that from subject has become ever more an object of economic conduct, often reduced to claiming the only rights linked to his function of consumer and not of person.

6. In face of the global dimension that characterizes our era, the universality of the person, as the Holy Father reminded at the U.N. is the criteria that furnishes to human rights the characteristic of being universal, and thus to avoid partial applications or relative visions. This means that every political community "called to realize the contents of the Universal Declaration by analyzing objectively its own situation, but being clear that that act is not deprived of force because it was adopted and elaborated in a different social, political or juridical content from that in which we operate today: thus it brings all its permanent efficacy of "innateness" to the history of every human person.

The lack of tutelage of human rights that is often evidenced in the attitude of so many institutions and functions of the authority is the fruit of the disintegration of the unity of the person about whom thought is given to proclaim different rights, of constructing ample spaces of liberty that, however, remain deprived of every anthropological foundation.

Sixty years having passed now since that Dec. 10, 1948, it does not seem possible any more to guarantee rights if their indivisibility is neglected and if the conviction is not abandoned that the tutelage of civil and political rights passes through a "not doing" of the institutional apparatus, while the commitment to those that are economic, social and cultural is to be considered only pragmatic.

7. The Church feels that particular attention should be given to a return to religious liberty, which article 18 of the Universal Declaration made explicit in meaning and limits, foreseeing likewise the rights and situations that are connected to such liberty. The object of that right is not the intrinsic content of a determined religious faith, but immunity from every coercion, virtually a zone of security able to guarantee the inviolability of a human space in which the individual believer and the community in which he expresses his own faith are free to act, without external pressures from individuals, social groups or any other authority.

It is an altogether evident fact that the religious event has a direct influence on the unfolding of the internal life of states and of the international community. This notwithstanding, perceived ever more are indications and tendencies that seem to want to exclude religion and rights from the possibility to contribute to the construction of the social order, also in full respect of the pluralism that marks contemporary society.

Religious freedom risks being confused only with freedom of worship or in any case interpreted as an element belonging to the private sphere and increasingly replaced by an imprecise "right to tolerance." And all this while ignoring that religious liberty as fundamental right marks the overcoming of religious tolerance, which was solidly anchored to a relative vision of truth and to individualism without limits.

Similarly, the international perspective itself allows the tendency to emerge of relegating the religious event to the dimension of culture and to associate it with traditional practices and knowledge which are not strangers to a syncretistic vision, forgetting that religion, and the liberties and rights connected with it, are an experience of life, an indication of the most profound aspirations that the person wishes to reach through his action.

8. An aspect on which it is necessary for us to turn our attention is that of the exact nature of the rights that the Declaration derives from the dignity that is common to every human being, an aspect to which it is necessary that claims, thoughts, proposals can converge to give them an order, without making the demand for rights spread in every direction. To defend fundamental rights means, in fact, not to confuse them with simple and often limiting contingent needs. To be able to go back to the original position of the Declaration including the new situations is possible and could be a path to follow to give renewed vigor to man's cause.

Moreover, once recognized and finally fixed in an eventual convention, human rights are always in need of being defended. They are in need of fidelity on our part, because they can be lost from view, reinterpreted in a restrictive way or actually denied. The pedagogy to which we owe their formulation is the same with which they need to be preserved. The Holy Father often reminds us that humanity's moral progress always needs to be undertaken again. Not being a material fact, it cannot happen by accumulation. This is also true for human rights, which every day need to be confirmed, re-founded in our consciousness and relived.

9. To respect and reinvigorate the fundamental rights will be a concrete way to oppose the various and diffused forms of abandonment of the foundations of moral order in social relations, from interpersonal dimensions to that of international relations. In fact, it is ever more difficult to foresee an effective and universal tutelage of rights, without a connection to that natural law that fecundates the same rights and is the antithesis of that degradation that in so many of our societies is interested in questioning the ethics of life and of procreation, of marriage and family life, as well as of education and the formation of the young generations, introducing only an individualistic vision on which to arbitrarily construct new rights that are not more precise in content and juridical logic.

Rights, therefore, cannot be containers that, according to the historical, cultural and political moments, are full of different meanings and elements. In fact, it is the absence of values to which to link the rights that is the principal cause of their inefficacy and their violation. The natural law, instead, allows all to find a common root, also in face of positions that, although having a different ethical foundation, are not prepared to yield in face of the abandonment of that truth that is common to the human species.

Only a weak vision of human rights can hold that the human being is the result of his rights, not recognizing that the rights remain an instrument created by man to give full realization to his innate dignity.

10. The Declaration of 1948 is a point of arrival. It must also always be a new point of departure; it still maintains all its potential that is not consumed, rather, it requires a greater sharing so as to be translated into concrete acts. In fact, the Universal Declaration is called not only to defend liberty and its rules, but also to impede that they degenerate into the negation of the primacy of the human being.

Among the human rights, in the rigor of terms, there is no hierarchy. They are all together one, they are as only one right: the right to be able to become man or, as Paul VI wrote, to be able to become more man. The Church, along with political and juridical wisdom, has always held the principle of the indivisibility of human rights: each one of them reflects all the others and refers to them as complementary and irreplaceable elements of itself. Its insistence on the importance of the right to life and the right to religious liberty does not derive, therefore, from the desire to insert some division among man's rights, a hierarchy. The insistence is born, rather, from the need to make explicit the fact that the rights themselves are not founded by themselves, but are expressions of the face of the human person and of his dignity.

To have received life as a gift and to be able to thank the Author of life are the first two human rights. This does not mean to put the other rights on an inferior level, rather, with this all human rights are indivisibly raised to be expressions of a dignity received out of love and not produced by human techniques. The discourse can also be upside down. We see that when there is a failure to recognize the right to life and to religious liberty, respect for other rights also vacillates.

All the rights of mankind are upheld together, "simul stabunt, simul cadent," but even in their violation, unfortunately, they are upheld together. The principle of indivisibility is true whether in good or in evil. The Church affirms that the reasons of those who struggle for the right to life and to religious liberty should be enlarged in order to also understand all the other rights and affirms that those who are sensitive to any other right cannot be indifferent to that of life or the right to religious liberty. They cannot divide between their human rights, choose ideologically the one preferred, or attribute to one or the other political connotations.

In the addresses pronounced at the United Nations that I have briefly recalled, Paul VI, John Paul II and Benedict XVI specified that the ultimate and fundamental reason why the Church has human rights at its heart is of the ethical-religious order and refers to its own mission. Thus the Church expresses to the international community in a way that is yet more multi-form her contribution to the promotion and respect of human rights.

As Benedict XVI confirmed last Sunday, "For the populations worn out by poverty and hunger, for the ranks of refugees, for all those who suffer grave and systematic violation of their rights, the Church places herself as watchman on the high mountain of faith and proclaims: 'Behold your God! Behold, the Lord comes with might'" (Isaiah, 40:11).

For the believer, and for all those who put their faith in human dignity, the full tutelage of rights cannot but coincide with a model of life and of social order in which the expectation is realized of that new heaven and new earth in which justice finds a stable dwelling (cf. 2 Peter 3:13). This is our common hope.

[Translation by ZENIT]

Eirenikon comes to an end. Will anyone continue its work?

Benedict XVI's Words at Human Rights Concert

"Build a World Where Every Human Being Feels Accepted"

VATICAN CITY, DEC. 10, 2008 (Zenit.org).- Here is the address Benedict XVI gave today at a concert held in Paul VI hall to mark the 60th anniversary of the Universal Declaration of Human Rights.

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Illustrious Gentlemen and Kind Ladies,

Dear Brothers and Sisters!

I address my cordial greetings to the authorities present, in particular to the president of the Italian Republic, to the other Italian authorities, to the grand master of the Order of Malta and to all of you who took part in this evening's event dedicated to listening to classical music, interpreted by the Brandenburgisches Staatsorchester of Frankfurt, directed for the occasion by Maestro Mrs. Inma Shara. To her and to the musicians I wish to express the common appreciation for the talent and effectiveness with which they interpreted these thought-provoking musical passages.

I thank the Pontifical Council for Justice and Peace and the St. Matthew Foundation in Memory of Cardinal Francois Xavier Van Thuan for having promoted the concert, which was preceded by the commemorative ceremony for the 60th anniversary of the Universal Declaration of Human Rights, by the bestowal of the Cardinal Van Thuan prize on Mr. Cornelio Sommaruga, president of the International Committee of the Red Cross, and the awarding of the prizes "Solidarity and Development" to Father Pedro Opeka, missionary in Madagascar; Father Jose Raul Matte, missionary among lepers of Amazonia; to the recipients of the Gulunap Project, for the realization of a Faculty of Medicine in Northern Uganda; and to those responsible for the Village of the Ercolini project, for the integration of Rom infants and children in Rome.

My kind thoughts go also to all those who have collaborated in the realization of the concert and to RAI, which broadcast it, prolonging, so to speak, the "seat" of those who were unable to benefit from it.

Some 60 years ago, on Dec. 10, the U.N. General Assembly, meeting in Paris, adopted the Universal Declaration of Human Rights, which still today constitutes a very high point of reference in the intercultural dialogue on liberty and the rights of man. The dignity of every man, really guaranteed only when all his fundamental rights are recognized, protected and promoted. The Church has always confirmed that the fundamental rights, beyond the different formulations and the different weight they might carry in the realm of the different cultures, are a universal fact, because they are inscribed in the very nature of man. The natural law, written by God in the human conscience, is a common denominator for all men and for all peoples; a universal guide that all can know and on the basis of which all can understand one another. The rights of man are, therefore, ultimately founded in God the Creator, who has given each one the intelligence and freedom. If one ignores this solid ethical base, human rights remain fragile because deprived of a solid foundation.

The celebration of the 60th anniversary of the Declaration constitutes therefore an occasion to verify in what measure the ideals, accepted by the greater part of the community of Nations in 1948, are respected today in the different national legislations and, even more so, in the conscience of individuals and of the collectivity. Undoubtedly, a long road has already been traveled, but a long track remains to be completed: Hundreds of millions of our brothers and sisters still see their rights to life, liberty, and security threatened; the equality of all and the dignity of each is not always respected, while new barriers are raised for reasons linked to race, religion, political opinions or other convictions. The common effort to promote and better define the rights of man, therefore, does not cease, and the effort is intensified to guarantee this respect. I support these good wishes with the prayer that God, Father of all men, will enable us to build a world where every human being feels accepted with full dignity, and where relations between individuals and peoples are governed by respect, dialogue and solidarity. My Blessings for all.

[Translation by ZENIT]

Archbishop Migliore on Human Rights Declaration

"The Result of Justice and the Guarantee of Peace"

New York, DEC. 10, 2008 (Zenit.org).- Here is the address Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, gave today at the United Nations on the occasion of the 60th anniversary of the Universal Declaration of Human Rights.

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Mr. President,

Allow me first of all to express congratulations on the part of the Holy See Delegation for this session celebrating the Sixtieth Anniversary of the Universal Declaration of Human Rights, a fundamental document for international life and that of every single State. By this Declaration, people, States, international institutions can even today rediscover the true significance of the person, his concrete humanity, the individual and communitarian dimensions of his rights, and in particular the universal value of human dignity.

The Declaration, in fact, clearly shows that human rights, which require application and protection, are not only an expression of mere legality but find their source and ends in ethics and natural reason common to all men. It can well be said that by means of this proclamation the whole human family has affirmed that the respect of rights is the result of justice and the guarantee of peace. Through the international protection of rights, persons, people, States and governments have manifested the will to avoid conflicts and major contrasts to proceed instead on a united path consisting of cooperation and integration.

Many present here today at this commemoration still vividly recall the words uttered in this same hall on April 18 last by His Holiness Pope Benedict XVI, who linked human rights and their protection to two fundamental objectives: the promotion of the common good and the safeguarding of human freedom.

From international activity, and from the action of the United Nations Organization in particular, we see how much the idea of the common good is the essential condition to adopt effective decisions in the realm of security, of cooperation for development, as well as special humanitarian action that the Organization is all the more called to carry out in the face of events and situations that gravely affect the person, his dignity and therefore his rights. The common good is well expressed in the call “to act towards one another in a spirit of brotherhood” (Art. 1) that the Universal Declaration addresses to all the members of the human family. In fact, we cannot fail to recognize that the first violation of rights comes from the lack of essential living conditions, when there prevails an inequitable distribution of wealth, conditions of poverty, of hunger, lack of medical care. It is not by accident that the first of the Millennium Goals proclaimed by the United Nations is appropriately aimed at the overcoming of this situation that involves a substantial part of the world population.

Regarding human freedom, protecting its various dimensions and manifestations, not only guarantees the building of the common good and overcoming the threats to the dignity of every person, but also recognizes that “all humans are born free and equal in dignity and rights” (Art. 1). This allows for the building of that necessary correlation among rights and duties that brings every person, every State, every community to assume the responsibility for the choices made, and to recognize its reciprocal relationship with others.

Today, in the face of significant milestones humanity has reached, are unfortunately evident negations of rights that violate the order of creation, contradict the sacred character of life, deprive the human person, the family, communities of their natural identity. Protecting rights means, therefore, to respect ethical imperatives that are the necessary precondition for freedom.

Human rights express the unity of the human creature, of his aspiration at satisfying his essential needs while attaining at the same time freedom, human relations and spiritual values.

In this sense, rights are also an instrument through which the person manifests his relationship with the truth, protects his conscience, his dimension of faith and his most profound convictions. Everyone should be able to express these aspirations as part of a community of citizens, of believers and free to propose his vision of the social order, of freedom, of institutions and of rules without this being cause for discrimination or limiting participation in the social body.

In the specific area of religious liberty, the Universal Declaration concretely provides a manifestation that is at the same time individual and communitarian, and does not set the dimension of the citizen against that of the believer, recognizing instead the full freedom of the relationship between the person and his Creator. No principle, no national or international law can cancel or limit this relationship if it wants to recognize with coherence the rights proclaimed sixty years ago. The free relationship between the person and his Creator, today as then, should not be limited to the exercise of religious belief, but open to the public expression of religious worship through the channels of formation, instruction and full participation in all decision making within a given country.

Mr. President,

The Universal Declaration has made human rights and action aimed at their protection one of the primary objectives of the international Community and of States. Human rights consist no longer in mere proclamations or legislative and institutional modifications.

Human rights, in fact, are not a rhetorical remembrance, but the result of the responsible deeds of everyone. Deeds necessary in a world that has adequate means and specialized structures to end the scandal of hunger and poverty, to guarantee security that is not violated or derided, to safeguard the life of everyone in every moment. To celebrate this day means to place the person in the heart of the international Community and of its law and to overcome present obstacles on the path of humanity.

Thank you, Mr. President.