July 8, 2020

The Holy Father has appointed as members of the Pontifical Council for Interreligious Dialogue 2020:

His Eminence Cardinal Luis Antonio G. Tagle, prefect of the Congregation for the Evanglisation of Peoples; 

His Eminence Cardinal Dieudonné Nzapalainga, archbishop of Bangui; 

His Eminence Cardinal Louis-Marie Ling Mangkhanekhoun, vicar apostolic of Vientiane; 

His Eminence Cardinal Ignatius Suharyo Hardjoatmodjo, archbishop of Jakarta and military ordinary for Indonesia; 

His Eminence Cardinal Jean-Claude Höllerich, archbishop of Luxembourg; 

His Eminence Cardinal Michael Czerny, under-secretary of the Section for Migrants and Refugees of the Dicastery for Promoting Integral Human Development; 

Archbishop Lawrence Huculak of  Winnipeg of the Ukrainians; 

Archbishop Felix Anthony Machado, bishop of Vasai; 

Archbishop George Frendo of Tiranë-Durrës; 

Archbishop Mark Tin Win of Mandalay; 

Archbishop Jean-Marc Aveline of Marseille; 

Bishop Paul Yoshinao Otsuka of Kyoto; 

Archbishop Thomas Chung An-zu, of Taipei; 

Bishop Raphy Manjaly of Allahabad; 

Bishop Ambrogio Spreafico of Frosinone-Veroli-Ferentino; 

Bishop Michael Joseph McKenna of Bathurst; 

Bishop William Hanna Shomali, titular of Lidda; 

Bishop Denis Chidi Isizoh, titular of Legia; 

Bishop Patrick Joseph McKinney of Nottingham; 

Bishop James Massa, titular of Bardstown; 

Archbishop Paul Desfarges of Algiers; 

Bishop Joseph Dình Dúc Dao of Xuân Lôc.

On 24 May 2020, on the occasion of the fifth anniversary of the encyclical, Pope Francis announced a Special Laudato Si’ Anniversary Year from 24th May 2020 – 24th May 2021. 

“I invite all persons of goodwill to adhere to it, to take care of our common home and our more fragile brothers and sisters”, said the Pope.

The Dicastery for Promoting Integral Human Development has been entrusted with the promotion of this Special Anniversary Year in “partnership” with everyone, so as to create a movement of people from below for the care of our common home and the weaker members of our common household and biotic community.

The anniversary year will open with Laudato Si’ Week 2020, and will proceed with several initiatives, realized in partnership and with a clear emphasis on “ecological conversion” in “action”. We invite everyone to join us. The urgency of the situation calls for immediate, holistic and unified responses at all levels – local, regional, national and international. We need, above all, “a peoples’ movement” from below, an alliance of all people of good will. As Pope Francis reminds us, “All of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements and talents.” (LS, 14)

Day of Prayer for Humanity 

Dear fellow believers and brothers and sisters in humanity, 

Our world is facing at the moment a great danger that threatens the lives of millions of people around the world due to the growing spread of the coronavirus (COVID-19) pandemic. While we reaffirm the role of medicine and scientific research in fighting this pandemic, we should not forget to seek refuge in God, as we face this severe crisis. Therefore, we call upon all peoples around the world to pray according to each one’s, respective religious convictions, to observe fast and to do good deeds to end this pandemic. May each of us, wherever we are, and according to the teachings of our own respective faith traditions and philosophies, seek divine help to rescue ourselves and the entire world from this adversity, to inspire scientists to find a cure for the virus and to save the whole world from the health, economic, and human repercussions of this serious pandemic. 

As part of its efforts to realize the objectives of the Document on Human Fraternity, the Higher Committee of Human Fraternity proposes Thursday, 14 May 2020 as a Day of prayers, fasting and works of charity for the good of all humanity. In this regard, the Committee invites all religious leaders and peoples around the world to respond to this call together; to beseech God, the Almighty to safeguard the entire world, to help us overcome this pandemic, to restore security, stability, health, and prosperity, so that, once this pandemic-crisis is over, our world may become a better place for humanity and for human fraternity than ever before.

(Adapted from the Communiqué of the Higher Committee of Human Fraternity)

PONTIFICAL COUNCIL FOR  INTERRELIGIOUS DIALOGUE

MESSAGE FOR THE MONTH OF RAMADAN AND 'ID Al-FITR

1441 H. / 2020 A.D.

Christians and Muslims: Protecting together the places ofworship

Dear Muslim brothers and sisters,

The month of Ramadan is so central in your religion and therefore dear to you at personal, familial and social levels. lt is a time for spiritual healing and growth, of sharing with the poor, of strengthening bonds with relatives and friends.

For us, your Christian friends, it is a propitious time to further strengthen our relationships with you, by greeting you, meeting you on this occasion and, where possible, by sharing in an iftar with you. Ramadan and 'Jd al-Fitr thus are special occasions to foster fraternity between Christians and Muslims. It is in this spirit that the Pontifical Council for Interreligious Dialogue offers its prayerful best wishes and hearty congratulations to you all.

The thoughts we like to share with you this year following our cherished tradition are about the protection of the places of worship.

As we all know, the places of worship occupy an important place in Christianity and Islam, and in other religions as well. For both Christians and Muslims, churches and mosques are spaces reserved for prayer, personal and communitarian alike. They are constructed and furnished in a way that favours silence, reflection and meditation. They are spaces where one can go deep in himself/herself, so favouring for God-experience in silence. A place of worship of any religion therefore is "a house of prayer" (Isaiah, 56,7).

Places of worship are also spaces for spiritual hospitality, where believers of other religions also join for some special ceremonies like weddings, funerals, feasts of the community etc. While they participate in the events in silence and with due respect to the religious observances of the believers of that particular religion, they also savour the hospitality accorded to them. Such practice is a privileged witness to what unites believers, without diminishing or denying what distinguishesthem.

In this regard, it is worthwhile to recall what Pope Francis said when he made a visit to the Heydar Aliyev Mosque, in Baku (Azerbaijan) on Sunday, 2 October 2016: "Meeting one another in fraternal friendship in this place of prayer is a powerful sign, one that shows the harmony which religions can build together, based on personal relations and on the good will of those responsible".

In the context of recent attacks on churches, mosques and synagogues by wicked persons who seem to perceive the places of worship as a privileged target for their blind and senseless violence, it is worth noting what the Document on "Human Fraternity for World Peace and Living Together", signed by Pope Francis and the Grand Imam of Al-Azhar, Dr. Ahmad Al-Tayyeb, in Abu Dhabi, on  4 February 2019, said: "The protection of places of worship - synagogues, churches  and  mosques - is a duty guaranteed by religions, human values, laws andinternational

agreements. Every attempt to attack places of worship or threaten them by violent assaults, bombings or destruction, is a deviation from the teachings of religions as well as a clear violation of international law".

While appreciating the efforts done by the international community at different levels for the protection of the places of worship  worldwide,  it  is our hope that our mutual esteem, respect and cooperation will help strengthen the bonds of sincere friendship, and enable our communities to safeguard the places of worship to assure for coming generations the fundamental freedom to profess one's own beliefs.

With renewed esteem and fraternal greetings, in the name of the Pontifical CouncilforInterreligiousDialogue,weconveyfriendlywishesforafruitfulmonth of Ramadan and a joyous 'Idal-Fitr.

From the Vatican, 17 April 2020

Miguel Angel Cardinal Ayuso Guixot,MCCJ

President

Rev. Msgr. Indunil Kodithuwakku Janakaratne Kankanamalage

Secretary

Note from the President of the Pontifical Council for Interreligious Dialogue, Miguel Ángel Cardinal Ayuso Guixot, MCCJ
for month of Ramadan and the feast 'Id al-Fitr

         The Pontifical Council for Interreligious Dialogue sends, every year, a message to the Islamic community on the occasion of the month of Ramadan and 'Id al-Fitr, the feast that concludes it.

          This year's message, which was prepared before the spread of the COVID 19 pandemic, reflects on the theme of respect to and protection of places of worship.
            As the President of the Pontifical Council for Interreligious Dialogue, I wish and pray that Christians and Muslims, united in a spirit of fraternity, demonstrate solidarity with the Coronavirus-affected humanity invoking the Almighty and Merciful God for the protection of every human being, most specially, for the healing of the afflicted and for the grace to all to overcome these difficult moments.

         Come ogni anno, il Pontificio Consiglio per il Dialogo Interreligioso invia alla comunità islamica un messaggio augurale in occasione del mese di Ramadan e di 'Id al-Fitr, la festa che lo conclude.

            Il messaggio di quest'anno, che è stato preparato prima del dilagare della pandemia del COVID 19, riflette sul tema del rispetto e della protezione dei luoghi di culto.
            Pertanto desidero, in quanto Presidente del Pontificio Consiglio per il Dialogo Interreligioso, aggiungere l’augurio che cristiani e musulmani, uniti in spirito di fraternità , dimostrino solidarietà con l'umanità così duramente colpita, e rivolgano le loro preghiere a Dio Onnipotente e Misericordioso, affinché estenda la Sua protezione su ogni essere umano, perché possano essere superati questi momenti tanto difficili.

            Comme chaque année, le Conseil pontifical pour le Dialogue interreligieux envoie un message à la communauté musulmane à l'occasion du mois de Ramadan et de 'Id al-Fitr, la fête qui le conclut.
            Le message de cette année, préparé avant la propagation de la pandémie de COVID 19, porte sur le thème du respect et de la protection des lieux de culte.

            En cette circonstance, en tant que Président du Conseil Pontifical pour le Dialogue Interreligieux, je forme des vœux pour que les chrétiens et les musulmans, unis dans un esprit de fraternité, poursuivent leur témoignage de solidarité avec l'humanité si gravement touchée et poursuivent leurs prières à Dieu Tout-Puissant et Miséricordieux afin qu’Il étende sa protection sur chaque être humain et afin que ces moments difficiles soient rapidement surmontés.

Message for the Feast of Vesakh/Hanamatsuri 2020
Buddhists and Christians: 
Constructing a Culture of Compassion and Fraternity

Dear Buddhists Friends,

1. On behalf of the Pontifical Council for Interreligious Dialogue, we extend our heartfelt greetings and good wishes to you and to all Buddhist communities around the world as you celebrate the feast of Vesakh/Hanamatsuri. For the last twenty-four years, the Pontifical Council for Interreligious Dialogue has sent greetings to you on this happy occasion. Since this year marks the twenty-fifth anniversary of this traditional message, we would like to renew our bond of friendship and collaboration with the various traditions you represent.

2. This year, we would like to reflect with you on the theme “Buddhists and Christians:Constructing a Culture of Compassion and Fraternity”. We are mindful of the high value our respective religious traditions give to compassion and fraternity in our spiritual quest and in our witness and service to a wounded humanity and a wounded earth. 

3. The Document on Human Fraternity for World Peace and Living Together states: “Authentic teachings of religions invite us to remain rooted in the values of peace; to defend the values of mutual understanding, human fraternity and harmonious coexistence”. Meeting the Supreme Buddhist Patriarch in Thailand last November, His Holiness Pope Francis expressed that “we can grow and live together as good “neighbors” and thus be able to promote among the followers of our religions the development of new charitable projects, capable of generating and multiplying practical initiatives on the path of fraternity, especially with regard to the poor and our much-abused common home. In this way, we will contribute to the formation of a culture of compassion, fraternity and encounter, both here and in other parts of the world” (cf. Visiting the Supreme Buddhist Patriarch, Bangkok, 21 November 2019). 

4. The Feast of Vesakh/ Hanamatsuri prompts us to recall that Prince Siddhartha set out in search of wisdom by shaving his head and renouncing his princely status. He traded his garments of Benares silk for the simple robe of a monk. His noble gesture reminds us of Saint Francis of Assisi: he cut his hair and traded his fine clothes for the simple robe of a mendicant because he wanted to follow Jesus, who “emptied himself, taking the form of a slave” (Philippians 2:7) and had “nowhere to lay his head” (Matthew 8:20). Their example and that of their followers inspire us to a life of detachment in view of what is most important. Thus, in consequence, we may more freely devote ourselves to fostering a culture of compassion and fraternity for the alleviation of human and ecological suffering.

5. Everything is related. Interdependence brings us back to the theme of compassion and fraternity. In a spirit of gratitude for your friendship, we humbly ask you to accompany and support your Christian friends in fostering loving kindness and fraternity in the world today. As we, Buddhists and Christians, learn from one another how to become ever more mindful and compassionate, may we continue to look for ways to work together to make our interconnectedness a source of blessing for all sentient beings and for the planet, our common home.

6. We believe that to guarantee the continuity of our universal solidarity, our shared journey requires educational process. To this end, a global event will take place on 15 October 2020 on the theme “Reinventing the Global Compact on Education”. “This meeting will rekindle our dedication for and with young people, renewing our passion for a more open and inclusive education, including patient listening, constructive dialogue and better mutual understanding” (Pope Francis, Message for the Launch of the Global Compact on Education,12 September 2019). We invite you to work together with all to promote this initiative, individually and within your communities, to nurture a new humanism.  We are also happy to see that Buddhists and Christians are drawing on deeply held values and working together to uproot the causes of social ills in various parts of the world.

7. Let us pray for all those who are affected by the coronavirus pandemic and for those who are caregivers. Let us encourage our faithful to live this difficult moment with hope, compassion, and charity.

8. Dear Buddhist friends, in this spirit of friendship and collaboration, we wish you once again a peaceful and joyful feast of Vesakh/Hanamatsuri.

Miguel Ángel Card. Ayuso Guixot, MCCJ

President

Msgr. Kodithuwakku K. Indunil J.

Secretary     

Pope Francis and Grand Imam Al-Tayyeb

Collection of documents relating to the Declaration on Human Fraternity .

“Serving a Wounded Humanity: Towards Interreligious Solidarity” 
Brainstorming Meeting

December 10, 2019

Sessions:

Serving a Wounded Humanity: Christian Foundations

Serving a Wounded Humanity: Secular and Religious Solidarity

Serving a Wounded Humanity: Christian Solidarity

Serving a Wounded Humanity: Religious and Secular Solidarity

Message for the 53rd World Day of Peace

Peace as a Journey of Hope: Dialogue, Reconciliation and Ecological Conversion

Peace, a journey of hope in the face of obstacles and trial

Peace is a great and precious value, the object of our hope and the aspiration of the entire human family. As a human attitude, our hope for peace is marked by an existential tension that makes it possible for the present, with all its difficulties, to be “lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey”.[1] Hope is thus the virtue that inspires us and keeps us moving forward, even when obstacles seem insurmountable. 

Our human community bears, in its memory and its flesh, the scars of ever more devastating wars and conflicts that affect especially the poor and the vulnerable. Entire nations find it difficult to break free of the chains of exploitation and corruption that fuel hatred and violence. Even today, dignity, physical integrity, freedom, including religious freedom, communal solidarity and hope in the future are denied to great numbers of men and women, young and old. Many are the innocent victims of painful humiliation and exclusion, sorrow and injustice, to say nothing of the trauma born of systematic attacks on their people and their loved ones.

The terrible trials of internal and international conflicts, often aggravated by ruthless acts of violence, have an enduring effect on the body and soul of humanity. Every war is a form of fratricide that destroys the human family’s innate vocation to brotherhood.

War, as we know, often begins with the inability to accept the diversity of others, which then fosters attitudes of aggrandizement and domination born of selfishness and pride, hatred and the desire to caricature, exclude and even destroy the other. War is fueled by a perversion of relationships, by hegemonic ambitions, by abuses of power, by fear of others and by seeing diversity as an obstacle. And these, in turn, are aggravated by the experience of war. 

As I observed during my recent Apostolic Journey to Japan, our world is paradoxically marked by “a perverse dichotomy that tries to defend and ensure stability and peace through a false sense of security sustained by a mentality of fear and mistrust, one that ends up poisoning relationships between peoples and obstructing any form of dialogue. Peace and international stability are incompatible with attempts to build upon the fear of mutual destruction or the threat of total annihilation. They can be achieved only on the basis of a global ethic of solidarity and cooperation in the service of a future shaped by interdependence and shared responsibility in the whole human family of today and tomorrow”.[2] 

Every threatening situation feeds mistrust and leads people to withdraw into their own safety zone. Mistrust and fear weaken relationships and increase the risk of violence, creating a vicious circle that can never lead to a relationship of peace. Even nuclear deterrence can only produce the illusion of security.

We cannot claim to maintain stability in the world through the fear of annihilation, in a volatile situation, suspended on the brink of a nuclear abyss and enclosed behind walls of indifference. As a result, social and economic decisions are being made that lead to tragic situations where human beings and creation itself are discarded rather than protected and preserved.[3] How, then, do we undertake a journey of peace and mutual respect? How do we break the unhealthy mentality of threats and fear? How do we break the current dynamic of distrust?

We need to pursue a genuine fraternity based on our common origin from God and exercised in dialogue and mutual trust. The desire for peace lies deep within the human heart, and we should not resign ourselves to seeking anything less than this.

2. Peace, a journey of listening based on memory, solidarity and fraternity

The Hibakusha, the survivors of the atomic bombs dropped on Hiroshima and Nagasaki, are among those who currently keep alive the flame of collective conscience, bearing witness to succeeding generations to the horror of what happened in August 1945 and the unspeakable sufferings that have continued to the present time. Their testimony awakens and preserves the memory of the victims, so that the conscience of humanity may rise up in the face of every desire for dominance and destruction. “We cannot allow present and future generations to lose the memory of what happened here. It is a memory that ensures and encourages the building of a more fair and fraternal future”.[4]

Like the Hibakusha, many people in today’s world are working to ensure that future generations will preserve the memory of past events, not only in order to prevent the same errors or illusions from recurring, but also to enable memory, as the fruit of experience, to serve as the basis and inspiration for present and future decisions to promote peace.

What is more, memory is the horizon of hope. Many times, in the darkness of wars and conflicts, the remembrance of even a small gesture of solidarity received can lead to courageous and even heroic decisions. It can unleash new energies and kindle new hope in individuals and communities.

Setting out on a journey of peace is a challenge made all the more complex because the interests at stake in relationships between people, communities and nations, are numerous and conflicting. We must first appeal to people’s moral conscience and to personal and political will. Peace emerges from the depths of the human heart and political will must always be renewed, so that new ways can be found to reconcile and unite individuals and communities.

The world does not need empty words but convinced witnesses, peacemakers who are open to a dialogue that rejects exclusion or manipulation. In fact, we cannot truly achieve peace without a convinced dialogue between men and women who seek the truth beyond ideologies and differing opinions. Peace “must be built up continually”;[5] it is a journey made together in constant pursuit of the common good, truthfulness and respect for law. Listening to one another can lead to mutual understanding and esteem, and even to seeing in an enemy the face of a brother or sister.

The peace process thus requires enduring commitment. It is a patient effort to seek truth and justice, to honour the memory of victims and to open the way, step by step, to a shared hope stronger than the desire for vengeance. In a state based on law, democracy can be an important paradigm of this process, provided it is grounded in justice and a commitment to protect the rights of every person, especially the weak and marginalized, in a constant search for truth.[6] This is a social undertaking, an ongoing work in which each individual makes his or her contribution responsibly, at every level of the local, national and global community.

As Saint Paul VI pointed out, these “two aspirations, to equality and to participation, seek to promote a democratic society… This calls for an education to social life, involving not only the knowledge of each person’s rights, but also its necessary correlative: the recognition of his or her duties with regard to others. The sense and practice of duty are themselves conditioned by the capacity for self-mastery and by the acceptance of responsibility and of the limits placed upon the freedom of individuals or the groups”.[7]

Divisions within a society, the increase of social inequalities and the refusal to employ the means of ensuring integral human development endanger the pursuit of the common good. Yet patient efforts based on the power of the word and of truth can help foster a greater capacity for compassion and creative solidarity. 

In our Christian experience, we constantly remember Christ, who gave his life to reconcile us to one another (cf. Rom 5:6-11). The Church shares fully in the search for a just social order; she continues to serve the common good and to nourish the hope for peace by transmitting Christian values and moral teaching, and by her social and educational works. 

3. Peace, a journey of reconciliation in fraternal communion

The Bible, especially in the words of the Prophets, reminds individuals and peoples of God’s covenant with humanity, which entails renouncing our desire to dominate others and learning to see one another as persons, sons and daughters of God, brothers and sisters. We should never encapsulate others in what they may have said or done, but value them for the promise that they embody. Only by choosing the path of respect can we break the spiral of vengeance and set out on the journey of hope.

We are guided by the Gospel passage that tells of the following conversation between Peter and Jesus: “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven” (Mt 18:21-22). This path of reconciliation is a summons to discover in the depths of our heart the power of forgiveness and the capacity to acknowledge one another as brothers and sisters. When we learn to live in forgiveness, we grow in our capacity to become men and women of peace. 

What is true of peace in a social context is also true in the areas of politics and the economy, since peace permeates every dimension of life in common. There can be no true peace unless we show ourselves capable of developing a more just economic system. As Pope Benedict XVI said ten years ago in his Encyclical Letter  Caritas in Veritate, “in order to defeat underdevelopment, action is required not only on improving exchange-based transactions and implanting public welfare structures, but above all on graduallyincreasing openness, in a world context, to forms of economic activity marked by quotas of gratuitousness and communion” (No. 39).  

4. Peace, a journey of ecological conversion

“If a mistaken understanding of our own principles has at times led us to justify mistreating nature, to exercise tyranny over creation, to engage in war, injustice and acts of violence, we believers should acknowledge that by so doing we were not faithful to the treasures of wisdom which we have been called to protect and preserve”.[8] 

Faced with the consequences of our hostility towards others, our lack of respect for our common home or our abusive exploitation of natural resources – seen only as a source of immediate profit, regardless of local communities, the common good and nature itself – we are in need of an ecological conversion. The recent Synod on the Pan-Amazon Region moves us to make a pressing renewed call for a peaceful relationship between communities and the land, between present and past, between experience and hope.

This journey of reconciliation also calls for listening and contemplation of the world that God has given us as a gift to make our common home. Indeed, natural resources, the many forms of life and the earth itself have been entrusted to us “to till and keep” (Gen 1:15), also for future generations, through the responsible and active participation of everyone. We need to change the way we think and see things, and to become more open to encountering others and accepting the gift of creation, which reflects the beauty and wisdom of its Creator. 

All this gives us deeper motivation and a new way to dwell in our common home, to accept our differences, to respect and celebrate the life that we have received and share, and to seek living conditions and models of society that favour the continued flourishing of life and the development of the common good of the entire human family.

The ecological conversion for which we are appealing will lead us to a new way of looking at life, as we consider the generosity of the Creator who has given us the earth and called us to a share it in joy and moderation. This conversion must be understood in an integral way, as a transformation of how we relate to our sisters and brothers, to other living beings, to creation in all its rich variety and to the Creator who is the origin and source of all life. For Christians, it requires that “the effects of their encounter with Jesus Christ become evident in their relationship with the world around them”.[9] 

5. “We obtain all that we hope for”[10] 

The journey of reconciliation calls for patience and trust. Peace will not be obtained unless it is hoped for. 

In the first place, this means believing in the possibility of peace, believing that others need peace just as much as we do. Here we can find inspiration in the love that God has for each of us: a love that is liberating, limitless, gratuitous and tireless. 

Fear is frequently a source of conflict. So it is important to overcome our human fears and acknowledge that we are needy children in the eyes of the One who loves us and awaits us, like the father of the prodigal son (cf. Lk 15:11-24). The culture of fraternal encounter shatters the culture of conflict. It makes of every encounter a possibility and a gift of God’s generous love. It leads us beyond the limits of our narrow horizons and constantly encourages us to a live in a spirit of universal fraternity, as children of the one heavenly Father. 

For the followers of Christ, this journey is likewise sustained by the sacrament of Reconciliation, given by the Lord for the remission of sins of the baptized. This sacrament of the Church, which renews individuals and communities, bids us keep our gaze fixed on Jesus, who reconciled “all things, whether on earth or in heaven, by making peace through the blood of his cross” (Col 1:20). It requires us to set aside every act of violence in thought, word and deed, whether against our neighbours or against God’s creation. 

The grace of God our Father is bestowed as unconditional love. Having received his forgiveness in Christ, we can set out to offer that peace to the men and women of our time. Day by day, the Holy Spirit prompts in us ways of thinking and speaking that can make us artisans of justice and peace. 

May the God of peace bless us and come to our aid. 

May Mary, Mother of the Prince of Peace and Mother of all the peoples of the earth, accompany and sustain us at every step of our journey of reconciliation. 

And may all men and women who come into this world experience a life of peace and develop fully the promise of life and love dwelling in their heart. 

From the Vatican, 8 December 2019

    Franciscus

   [1] BENEDICT XVI, Encyclical Letter  Spe Salvi (30 November 2007), 1.

 [2]  Address on Nuclear Weapons, Nagasaki, Atomic Bomb Hypocenter, 24 November 2019.

 [3] Cf.  Homily at Lampedusa, 8 July 2013.

 [4] Address on Peace, Hiroshima, Peace Memorial, 24 November 2019. 

 [5] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution  Gaudium et Spes, 78.

 [6] Cf. BENEDICT XVI,  Address to the Italian Christian Workers’ Associations, 27 January 2006.

 [7] Apostolic Letter  Octogesima Adveniens (14 May 1971), 24.

 [8] Encyclical Letter  Laudato Si’ (24 May 2015).

 [9] Ibid., 217.

 [10] Cf. SAINT JOHN OF THE CROSS, Noche obscura, II, 21,8.

Appeal by His Majesty King Mohammed VI and His Holiness Pope Francis Regarding Jerusalem / Al-Quds
 the Holy City and a Place of Encounter*

On the occasion of the visit of His Holiness Pope Francis to the Kingdom of Morocco, His Holiness and His Majesty King Mohammed VI, recognizing the unique and sacred character of Jerusalem / Al-Quds Acharif, and deeply concerned for its spiritual significance and its special vocation as a city of peace, join in making the following appeal:

“We consider it important to preserve the Holy City of Jerusalem / Al-Quds Acharif as the common patrimony of humanity and especially the followers of the three monotheistic religions, as a place of encounter and as a symbol of peaceful coexistence, where mutual respect and dialogue can be cultivated.

To this end, the specific multi-religious character, the spiritual dimension and the particular cultural identity of Jerusalem / Al-Quds Acharif must be protected and promoted.

It is our hope, therefore, that in the Holy City, full freedom of access to the followers of the three monotheistic religions and their right to worship will be guaranteed, so that in Jerusalem / Al-Quds Acharif they may raise their prayers to God, the Creator of all, for a future of peace and fraternity on the earth”.

Rabat, 30 March 2019

To Participants at the Meeting Commemorating

the 50th Anniversary of the Death of Cardinal Agostino Bea*

Consistory Hall, 28 February 2019

Your Centre, in collaboration with the Pontifical Council for Promoting Christian Unity, the Pontifical Biblical Institute and the Center for the Study of Christianity in the Hebrew University of Jerusalem, is commemorating Cardinal Augustin Bea by a series of scholarly lectures marking the fiftieth anniversary of his death. You thus have an opportunity to reconsider this outstanding figure and his decisive influence on several important documents of the Second Vatican Council. The issues of the Church’s relationship with Judaism, Christian unity, and freedom of conscience and religion, remain significant and extremely timely.

Cardinal Bea should not only be remembered for what he did, but also the way he did it. He remains a model and a source of inspiration for ecumenical and interreligious dialogue, and in an eminent way for the “intra-familial” dialogue with Judaism (cf. Commission for Religious Relations with the Jews, The Gifts and the Calling of God are Irrevocable, 20). Nahum Goldmann, then President of the World Jewish Congress, used three words to describe Bea: “understanding, good and courageous” (Staatsmann ohne Staat. Autobiographie, 1970, 378). These are three essential requisites for anyone who works for reconciliation between human beings.

First, understanding with regard to others. Cardinal Bea was convinced that love and respect are the primary principles of dialogue. He was convinced that “Respect will also teach us the right way to propose the truth” (L’Unione dei Cristiani, 1962, 72). It is true: there is no truth apart from love, and love finds expression above all in the capacity to accept, to embrace, to take to oneself (“com-prehend”). Second, goodness and humanity, the ability to forge bonds of friendship based on our shared fraternity as creatures of God who is Father and desires us to be brothers and sisters. Understanding that accepts the other, and goodness that seeks out and creates bonds of unity: these were sustained in him – and here is a third requisite – by a courageous temperament that Father Congar defined as “stubborn patience” (S. Schmidt, Augustin Bea, The Cardinal of Unity, 1992, 538). Cardinal Bea faced a number of obstacles in his efforts on behalf of dialogue. Although accused and maligned, he moved forward with the perseverance of one who never stops loving. When told that the times were not ripe for what the then Secretariat for Promoting Christian Unity was proposing, he responded spiritedly: “Then we have to make them ripe!” (cf. A. Bea, L’ecumenismo nel Concilio, 1968, 36). Neither an optimist nor a pessimist, he was a realist about the future of unity: on the one hand, conscious of the difficulties, on the other convinced of the need to respond to the heartfelt desire of the Lord that his disciples be “one” (Jn 17:21).

As Cardinal Bea put it, “the Council should not be a goal but rather a point of departure” (L’unione dei cristiani, 22). With you, then, I would like to emphasize the fruitful advances made in dialogue between Jews and Catholics after Bea and following his example. Your Centre represents a fundamental step on this journey. In asking the Gregorian University to establish the Centre, the Holy See charged it to become “the Catholic Church’s premier program in Jewish Studies” (Joint Declaration on the Program of Jewish Studies, 14 November 2002). In reaffirming this desire, I congratulate the students who have undertaken the challenge of studying Hebrew and becoming acquainted with a religious and cultural world of great richness and complexity. I encourage you in this effort. I think too of the teaching staff, who so generously offer their time and expertise. In a particular way, I would say a word to the Jewish instructors from the Hebrew University of Jerusalem and elsewhere who are engaged in the work of the Centre. You are teaching in an environment where your very presence represents a novelty and already sends a message. How can we introduce students to authentic dialogue without knowledge from within? Dialogue calls for hearing two voices, and the witness of Jewish and Catholic instructors who teach together is worth more than many speeches.

How are we to continue this journey? Up to now, Jewish-Christian dialogue has often taken place in settings for the most part reserved to specialists. Specialized research and knowledge are essential but not sufficient. Together with this path, there is a need to set out on another, broader one: that of making known the fruits of the dialogue, so that it will not remain the prerogative of a select few, but become a productive opportunity for many. Friendship and dialogue between Jews and Christians need to pass beyond the boundaries of the scientific community. It would be wonderful, for example, if in the same city rabbis and parish priests could work, together with their respective communities, in service to those in need and by promoting paths of peace and dialogue with all. I am confident that your commitment, your research and personal ties between Christians and Jews can produce a fertile terrain for planting the roots of further communion.

Dear friends, may this commemoration of the person and work of Cardinal Bea be a stimulus to strengthening our irreversible commitment to the quest for unity between Christians, and to promoting in concrete ways renewed friendship with our Jewish brothers and sisters. With these prayerful good wishes, I invoke upon you and your work the abundant blessings of the Most High. 

To the Alphonsian Academy Higher Institute of Theology*

Clementine Hall, 9 February 2019

[…] In these seventy years the Alphonsian Academy has been committed, as your Statutes recall, to the study of moral theology sub lumine Mysterii Christi, seeking to respond to the evolution of society and cultures, constantly respecting the Magisterium. And it has done so by drawing inspiration from its heavenly patron, Saint Alphonsus Maria de’ Liguori.

The celebration of the anniversary of an institution such as yours cannot be limited to remembering what has been done, but must above all drive us to look ahead, to rediscover enthusiasm in the mission, to plan courageous steps to respond better at the expectations of the people of God. And it is providential that your seventieth anniversary arrives in the period in which all the academic structures of the Church are called to a more decisive commitment to replanning and renewal. It is what I have requested to be done with the Apostolic Constitution Veritatis gaudium on Ecclesiastical Universities and Faculties. Valuing the “rich legacy of analysis and direction” which sprang from Vatican Council II and implemented with the “persevering commitment to a social and cultural meditation on the Gospel undertaken by the People of God in different continental areas and in dialogue with diverse cultures”, it is necessary to be open to “that wise and courageous renewal demanded by the missionary transformation of a Church that ‘goes forth’”.

This is not a revision of the statutes and of study plans, but a renewal of all academic life, favoured also by the possibilities that development in informatics offers today to research and teaching. To this end, it is indispensable to assume as an “urgent and enduring criterion … that of contemplation and the presentation of a spiritual, intellectual and existential introduction to the heart of the kerygma, namely the ever fresh and attractive good news of the Gospel of Jesus”. It will thus be possible to initiate a “wide-ranging dialogue, not as a mere tactical approach, but as an intrinsic requirement for experiencing in community the joy of the Truth and appreciating more fully its meaning and practical implications”. And concern for “inter- and cross-disciplinary approaches carried out with wisdom and creativity in the light of Revelation” will be accompanied by acknowledgement of the “urgent need for ‘networking’” not only between ecclesial institutions worldwide, but also “with academic institutions in the different countries and with those inspired by different cultural and religious traditions”, taking into account the “epochal issues affecting humanity today and to offer appropriate and realistic paths for their resolution”.

A Document on Human Fraternity for World Peace and Living Together

4 February 2019

INTRODUCTION

Faith leads a believer to see in the other a brother or sister to be supported and loved. Through faith in God, who has created the universe, creatures and all human beings (equal on account of his mercy), believers are called to express this human fraternity by safeguarding creation and the entire universe and supporting all persons, especially the poorest and those most in need. 

This transcendental value served as the starting point for several meetings characterized by a friendly and fraternal atmosphere where we shared the joys, sorrows and problems of our contemporary world. We did this by considering scientific and technical progress, therapeutic achievements, the digital era, the mass media and communications. We reflected also on the level of poverty, conflict and suffering of so many brothers and sisters in different parts of the world as a consequence of the arms race, social injustice, corruption, inequality, moral decline, terrorism, discrimination, extremism and many other causes.

From our fraternal and open discussions, and from the meeting that expressed profound hope in a bright future for all human beings, the idea of this Document on Human Fraternity was conceived. It is a text that has been given honest and serious thought so as to be a joint declaration of good and heartfelt aspirations. It is a document that invites all persons who have faith in God and faith in human fraternity to unite and work together so that it may serve as a guide for future generations to advance a culture of mutual respect in the awareness of the great divine grace that makes all human beings brothers and
sisters. 

DOCUMENT

In the name of God who has created all human beings equal in rights, duties and dignity, and who has called them to live together as brothers and sisters, to fill the earth and make known the values of goodness, love and peace;

In the name of innocent human life that God has forbidden to kill, affirming that whoever kills a person is like one who kills the whole of humanity, and that whoever saves a person is like one who saves the whole of humanity; 

In the name of the poor, the destitute, the marginalized and those most in need whom God has commanded us to help as a duty required of all persons, especially the wealthy and of means; 

In the name of orphans, widows, refugees and those exiled from their homes and their countries; in the name of all victims of wars, persecution and injustice; in the name of the weak, those who live in fear, prisoners of war and those tortured in any part of the world, without distinction;

In the name of peoples who have lost their security, peace, and the possibility of living together, becoming victims of destruction, calamity and war;

In the name of human fraternity that embraces all human beings, unites them and renders them equal;

In the name of this fraternity torn apart by policies of extremism and division, by systems of unrestrained profit or by hateful ideological tendencies that manipulate the actions and the future of men and women; 

In the name of freedom, that God has given to all human beings creating them free and distinguishing them by this gift;

In the name of justice and mercy, the foundations of prosperity and the cornerstone of faith;

In the name of all persons of good will present in every part of the world;

In the name of God and of everything stated thus far; Al-Azhar al-Sharif and the Muslims of the East and West, together with the Catholic Church and the Catholics of the East and West, declare the adoption of a culture of dialogue as the path; mutual cooperation as the code of conduct; reciprocal understanding as the method and standard.

We, who believe in God and in the final meeting with Him and His judgment, on the basis of our religious and moral responsibility, and through this Document, call upon ourselves, upon the leaders of the world as well as the architects of international policy and world economy, to work strenuously to spread the culture of tolerance and of living together in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood and bring an end to wars, conflicts, environmental decay and the moral and cultural decline that the world is presently experiencing.

We call upon intellectuals, philosophers, religious figures, artists, media professionals and men and women of culture in every part of the world, to rediscover the values of peace, justice, goodness, beauty, human fraternity and coexistence in order to confirm the importance of these values as anchors of salvation for all, and to promote them everywhere.

This Declaration, setting out from a profound consideration of our contemporary reality, valuing its successes and in solidarity with its suffering, disasters and calamities, believes firmly that among the most important causes of the crises of the modern world are a desensitized human conscience, a distancing from religious values and a prevailing individualism accompanied by materialistic philosophies that deify the human person and introduce worldly and material values in place of supreme and transcendental principles.

While recognizing the positive steps taken by our modern civilization in the fields of science, technology, medicine, industry and welfare, especially in developed countries, we wish to emphasize that, associated with such historic advancements, great and valued as they are, there exists both a moral deterioration that influences international action and a weakening of spiritual values and responsibility. All this contributes to a general feeling of frustration, isolation and desperation leading many to fall either into a vortex of atheistic, agnostic or religious extremism, or into blind and fanatic extremism, which ultimately encourage forms of dependency and individual or collective self-destruction. 

History shows that religious extremism, national extremism and also intolerance have produced in the world, be it in the East or West, what might be referred to as signs of a “third world war being fought piecemeal”. In several parts of the world and in many tragic circumstances these signs have begun to be painfully apparent, as in those situations where the precise number of victims, widows and orphans is unknown. We see, in addition, other regions preparing to become theatres of new conflicts, with outbreaks of tension and a build-up of arms and ammunition, and all this in a global context overshadowed by uncertainty, disillusionment, fear of the future, and controlled by narrow-minded economic interests.

We likewise affirm that major political crises, situations of injustice and lack of equitable distribution of natural resources – which only a rich minority benefit from, to the detriment of the majority of the peoples of the earth – have generated, and continue to generate, vast numbers of poor, infirm and deceased persons. This leads to catastrophic crises that various countries have fallen victim to despite their natural resources and the resourcefulness of young people which characterize these nations. In the face of such crises that result in the deaths of millions of children – wasted away from poverty and hunger – there is an unacceptable silence on the international level. 

It is clear in this context how the family as the fundamental nucleus of society and humanity is essential in bringing children into the world, raising them, educating them, and providing them with solid moral formation and domestic security. To attack the institution of the family, to regard it with contempt or to doubt its important role, is one of the most threatening evils of our era. 

We affirm also the importance of awakening religious awareness and the need to revive this awareness in the hearts of new generations through sound education and an adherence to moral values and upright religious teachings. In this way we can confront tendencies that are individualistic, selfish, conflicting, and also address radicalism and blind extremism in all its forms and expressions.

The first and most important aim of religions is to believe in God, to honour Him and to invite all men and women to believe that this universe depends on a God who governs it. He is the Creator who has formed us with His divine wisdom and has granted us the gift of life to protect it. It is a gift that no one has the right to take away, threaten or manipulate to suit oneself. Indeed, everyone must safeguard this gift of life from its beginning up to its natural end. We therefore condemn all those practices that are a threat to life such as genocide, acts of terrorism, forced displacement, human trafficking, abortion and euthanasia. We likewise condemn the policies that promote these practices. 

Moreover, we resolutely declare that religions must never incite war, hateful attitudes, hostility and extremism, nor must they incite violence or the shedding of blood. These tragic realities are the consequence of a deviation from religious teachings. They result from a political manipulation of religions and from interpretations made by religious groups who, in the course of history, have taken advantage of the power of religious sentiment in the hearts of men and women in order to make them act in a way that has nothing to do with the truth of religion. This is done for the purpose of achieving objectives that are political, economic, worldly and short-sighted. We thus call upon all concerned to stop using religions to incite hatred, violence, extremism and blind fanaticism, and to refrain from using the name of God to justify acts of murder, exile, terrorism and oppression. We ask this on the basis of our common belief in God who did not create men and women to be killed or to fight one another, nor to be tortured or humiliated in their lives and circumstances. God, the Almighty, has no need to be defended by anyone and does not want His name to be used to terrorize people.

This Document, in accordance with previous International Documents that have emphasized the importance of the role of religions in the construction of world peace, upholds the following: 

- The firm conviction that authentic teachings of religions invite us to remain rooted in the values of peace; to defend the values of mutual understanding, human fraternity and harmonious coexistence; to re-establish wisdom, justice and love; and to reawaken religious awareness among young people so that future generations may be protected from the realm of materialistic thinking and from dangerous policies of unbridled greed and indifference that are based on the law of force and not on the force of law; 

- Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives. Therefore, the fact that people are forced to adhere to a certain religion or culture must be rejected, as too the imposition of a cultural way of life that others do not accept; 

- Justice based on mercy is the path to follow in order to achieve a dignified life to which every human being has a right;

- Dialogue, understanding and the widespread promotion of a culture of tolerance, acceptance of others and of living together peacefully would contribute significantly to reducing many economic, social, political and environmental problems that weigh so heavily on a large part of humanity;

- Dialogue among believers means coming together in the vast space of spiritual, human and shared social values and, from here, transmitting the highest moral virtues that religions aim for. It also means avoiding unproductive discussions; 

- The protection of places of worship – synagogues, churches and mosques – is a duty guaranteed by religions, human values, laws and international agreements. Every attempt to attack places of worship or threaten them by violent assaults, bombings or destruction, is a deviation from the teachings of religions as well as a clear violation of international law; 

- Terrorism is deplorable and threatens the security of people, be they in the East or the West, the North or the South, and disseminates panic, terror and pessimism, but this is not due to religion, even when terrorists instrumentalize it. It is due, rather, to an accumulation of incorrect interpretations of religious texts and to policies linked to hunger, poverty, injustice, oppression and pride. This is why it is so necessary to stop supporting terrorist movements fuelled by financing, the provision of weapons and strategy, and by attempts to justify these movements even using the media. All these must be regarded as international crimes that threaten security and world peace. Such terrorism must be condemned in all its forms and expressions;

- The concept of citizenship is based on the equality of rights and duties, under which all enjoy justice. It is therefore crucial to establish in our societies the concept of full citizenship and reject the discriminatory use of the term minorities which engenders feelings of isolation and inferiority. Its misuse paves the way for hostility and discord; it undoes any successes and takes away the religious and civil rights of some citizens who are thus discriminated against; 

- Good relations between East and West are indisputably necessary for both. They must not be neglected, so that each can be enriched by the other’s culture through fruitful exchange and dialogue. The West can discover in the East remedies for those spiritual and religious maladies that are caused by a prevailing materialism. And the East can find in the West many elements that can help free it from weakness, division, conflict and scientific, technical and cultural decline. It is important to pay attention to religious, cultural and historical differences that are a vital component in shaping the character, culture and civilization of the East. It is likewise important to reinforce the bond of fundamental human rights in order to help ensure a dignified life for all the men and women of East and West, avoiding the politics of double standards;

- It is an essential requirement to recognize the right of women to education and employment, and to recognize their freedom to exercise their own political rights. Moreover, efforts must be made to free women from historical and social conditioning that runs contrary to the principles of their faith and dignity. It is also necessary to protect women from sexual exploitation and from being treated as merchandise or objects of pleasure or financial gain. Accordingly, an end must be brought to all those inhuman and vulgar practices that denigrate the dignity of women. Efforts must be made to modify those laws that prevent women from fully enjoying their rights; 

- The protection of the fundamental rights of children to grow up in a family environment, to receive nutrition, education and support, are duties of the family and society. Such duties must be guaranteed and protected so that they are not overlooked or denied to any child in any part of the world. All those practices that violate the
dignity and rights of children must be denounced. It is equally important to be vigilant against the dangers that they are exposed to, particularly in the digital world, and to consider as a crime the trafficking of their innocence and all violations of their youth;

- The protection of the rights of the elderly, the weak, the disabled, and the oppressed is a religious and social obligation that must be guaranteed and defended through strict legislation and the implementation of the relevant international agreements. 

To this end, by mutual cooperation, the Catholic Church and Al-Azhar announce and pledge to convey this Document to authorities, influential leaders, persons of religion all over the world, appropriate regional and international organizations, organizations within civil society, religious institutions and leading thinkers. They further pledge to make known the principles contained in this Declaration at all regional and international levels, while requesting that these principles be translated into policies, decisions, legislative texts, courses of study and materials to be circulated. 

Al-Azhar and the Catholic Church ask that this Document become the object of research and reflection in all schools, universities and institutes of formation, thus helping to educate new generations to bring goodness and peace to others, and to be defenders everywhere of the rights of the oppressed and of the least of our brothers and sisters. 

In conclusion, our aspiration is that:

this Declaration may constitute an invitation to reconciliation and fraternity among all believers, indeed among believers and non-believers, and among all people of good will;

this Declaration may be an appeal to every upright conscience that rejects deplorable violence and blind extremism; an appeal to those who cherish the values of tolerance and fraternity that are promoted and encouraged by religions;

this Declaration may be a witness to the greatness of faith in God that unites divided hearts and elevates the human soul;

this Declaration may be a sign of the closeness between East and West, between North and South, and between all who believe that God has created us to understand one another, cooperate with one another and live as brothers and sisters who love one another.

This is what we hope and seek to achieve with the aim of finding a universal peace that all can enjoy in this life. 

His Holiness                                        The Grand Imam of Al-Azhar
Pope Francis                                                 Ahmad Al-Tayyeb

Abu Dhabi, 4 february 2019

FOREWORD

Over the years, we have received many requests at the Secretariat for an analytical index of our Bulletin. The lack of a comprehensive index of back issues has made it difficult both for researchers who want to consult articles which have appeared previously in the Bulletin, as veil as for readers vi» simply are looking for an article they had previously encountered in our journal. We hope that this present number of the Bulletin, entirely devoted to an index of numbers 1-64, will resolve sane of these problems and make the k in more "usable."

In preparing this Index, we were impressed by the wealth of material which has appeared in the pages of the Bulletin during the past 21 years.

Someone desiring to review the development in theological approach of Catholic thinkers towards other religions in the period following the Second Vatican Council will find this progress chronicled in the issues of the Bulletin. The collection of papal statements concerning the relationship of Christianity to other world religions which is contained in the Bulletin is very extensive. In addition, the Bulletin has reprinted many of the documents and statements of bishops' conferences, particularly those of the two great continental bodies, SECAM in Africa and FABC in Asia, as veil as papers and discussions which occurred at international colloquia on themes of inculturation, theology of religions, and relations between Christians and the followers of other faith traditions.

The Index follows the format of the Bulletin itself. In the first place are the Statements of the Popes. To the sections listing alphabetically the discourses of Popes Paul VI and John Paul II, there is added a third section which thematically collects the addresses of the two Popes whose teachings have appeared in the Bulletin.

The Articles are presented first by author and title. Tb this section is added a second in which the articles are arranged according to subject matter, followed by author and volume.

The Dialogue in the World section is organized, as in the Bulletin itself, by country, then city, and finally the event and reference to the proper place in the Bulletin. This is followed by the Book Reviews, arranged according to author and title of the book reviewed, then the reviewer and the Bulletin reference. The Index concludes with a short necrology of references to staff, matters, and consultors of the Secretariat who have died.

A particular problem which presented itself in the compiling of this Index is the fact that for numbers 1-24 of the Bulletin there existed separate French and English editions. Only at number 25 ware the two editions combined into one which contained articles in both French and English (and occasionally, in Arabic, German, Italian, Latin, or Spanish.) The early French and English editions contained substantially the same articles, although the page-numbering rarely coincided. The Index thus lists each article from the early language editions twice, giving the title and pagination for each edition. A lower case “e” or “f” following the page number indicates the edition in which the reference is to be found. For example: 23:84e/87f

means that the listing is found in volume 23, on page 84 in the English edition and on page 87 in the French.

Several issues of the Bulletin were, due to the large amount of material to be presented together, double issues (23-24, 28-29, 34-35, 41-42, 49-50.) In the case of the double issues, the volume is always listed by the lower number. In the example given above, the volume is actually numbered 23-24.

In the "Addresses of the Recent Popes" and "Articles by Subject-Author" tables, a papal discourse or article may have more than one subject listing. In those cases, the same article can be found under more than one heading in the section. Flor example, the article by M. McDonald, "Mission as Dialogue? Christianity Encounters Melanesian Religion" is listed under the subjects: "Melanesian Religions," "Mission and Dialogue," and "Theology of religions: Mission as Dialogue?"

The subject headings usually are given in the language in which the article appeared in the Bulletin. However, a Bulletin article in French may have an additional subject listing in English, and vice versa. However, to hate done this exhaustively would have doubled the size of the Index. In the section, "Addresses of the Recent Popes," the general subject headings are given only in English. Again, size of the Index was the determining factor, and we regret any inconvenience caused by this editorial decision. For cur readers, we offer on the following page a list of the French-English equivalents used in that section.

The Secretariat staff and checked and rechecked the references in the Index many times, but it is inevitable that some errors remain. We apologize for this and ask our readers to inform us of any errors so that a list of Errata can be compiled for distribution with a future number of the

Bulletin.

Thomas Michel 

Addetto per l'Asia