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by Riccardo Cristiano *
There are many keys to diplomatic frost between the United States and the Holy See emerged clearly in the hours that have just passed. That the United States Secretary of State says that the Vatican would no longer have moral authority if a partial and limited dialogue with the China that’s a lot.
In the midst of a heated electoral campaign, the White House tried to step on the hand against China and, therefore, against the Vatican Who continues to dialogue with the Chinese to win electoral support in the conservative Catholic electorate? It may be, but it doesn’t seem like enough to understand. That the dialogue between the Vatican and China is not diplomatic, it is about the criteria for the appointment of bishops, a decisive question not only for the Church and its relations with any antiliberal political power, but also to open a pluralistic perspective to those who have always seen their first emperor, and now secretary general, as a “son of heaven.”
Also, what would one want to say? break? Would Catholicism, or all of Christianity, be represented as the “arm of the West”? What would this mean for him too? Christians and all minorities in China and beyond? The Vatican’s line in this regard still seems to be summed up today in the title of the book by its most famous modern-day diplomat, Agostino Casaroli: “The Martyrdom of Patience.” Which not only means that being patient costs, but patience sometimes takes a toll.
However, there is another possible problem in this irrational cold between the Vatican and the United States. The risk is that we may think of returning to a special relationship between Catholicism me West, a relationship that we could understand by observing what exists between the Moscow Patriarchate and the Kremlin. To put it in Chinese terms, one could speak of the idea of ”an American patriotic church.” The fear is legitimate, because the first very hard attack on the Vatican Mike pompeo he did it by writing in a magazine that was neoconservative, but that today is neoidentity, and proposes a Catholicism nationalist, openly hostile to the pontificate.
Of which Pompeo spoke, who rudely during his visit to Rome tried to contrast John Paul II with FrancescoForgetting that he was the first to initiate dialogue with China shortly after the beginning of his pontificate, a Christianity appears that once again welds itself politically with the West, its interests and its policies. It is a Christianity that could speak the language of the gospel of prosperity, while that of Francis knows in spirit the Gospel of the poor. Therefore, that of Francis is a global solidarity Christianity, which embraces everyone to finally build unity in diversity. Unity is not an homologation for Francis, who also invokes multilateralism for this reason.
Therefore, the problem is not only the severity of the Chinese problems, but also the solutions to those problems, which could exacerbate them and, in doing so, aggravate others as well.
This story then shows that Francesco it’s not anti-american How do you say. Too easy. It was he who suggested the thaw with Obama to Cuba, saying “Mr. President, if you want to solve your country’s problem with Latin America, solve the Cuban problem.” This detail, revealed by Professor Andrea Riccardi, must be mentioned, to understand it well, together with another.
When Francisco went to Cuba, a Fidel Castro donated books, everyone said so. However, not all of them said they belonged to Jesuit Father Llorente, who taught Castro in high school and was sent into exile after the revolution. Proof that anyone who wants to help solve problems requires everyone’s effort. But in the context of a vision of unity in diversity, not uniformity.
The new relations between the Vatican and Cuba also started Young Paul II, and this does not coincide with what Pompeo said in Rome: “The United States does its part by speaking on behalf of the victims of religious repression, we can do more, but we work hard to shed light on abuse, punish those responsible and we can encourage others to join us. But as far as nations can do, in the end our efforts are limited by the reality of world politics – continued the Trump administration’s chief of diplomacy – states can sometimes do commitments to achieve good ends, leaders come and go and priorities change ”.
“But the church is in a different position,” he continued, stating that such considerations “should not compromise standards of principle based on eternal truths. And history has shown that Catholics have affirmed their principles in glorious deeds ”, in favor of dignity Human. Here an absolutist connection could emerge, an idea of the Church as an eternal judge above and beyond history.
* RESET Vaticanista, magazine for dialogue
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