Message for Mahavir JANMA KALYANAK DIWAS  - 2020

Christians and Jains: 
To promote a culture of conviviality together 

Dear Jain Friends,

        The Pontifical Council for Interreligious Dialogue extends its warmest greetings to all of you as you commemorate the 2618th Birth Anniversary of Tirthankar Mahavir on 6 April this year. May the celebrations centred on this feast reinforce the spirit of togetherness among you and fill your families and communities with peace and joy!

          Taking forward our cherished tradition of sharing few thoughts with you on a relevant theme on this occasion, this year we wish to reflect on how we, Christians and Jains, can promote together a culture of conviviality for a harmonious coexistence and prosperity of all in the world.

          Conviviality is living together with an attitude of sharing life’s goods and gifts with one another - joyously and generously. It displays sharing of resources: natural, human, material and spiritual. It is living in agreement but also living with differences, while respecting diversities: ethnic, religious, social and cultural. It is about living in harmony with nature and ensuring equality and justice for all. It is also working together for the common good. In the words of Pope Francis, conviviality is “a sure barometer for measuring the health of relationships” (General Audience, 11 November, 2015) among humans and, between humans and nature. 

          With the rising indifference and insensitivity humans show towards others rendering harmonious co-living difficult even in families and communities, cultivating conviviality becomes a necessity and a responsibility of the entire human family. Tirthankar Mahavir taught, “Have benevolence towards all beings - j?v? and non j?v?” (Tattv?rta s?tr?, Lesson 7, Sutra 11).  Christianity teaches us, “Love your neighbour as yourself (Holy Bible, Mathew 22: 39); “If you have two shirts, give one to the poor. If you have food, share it with those who are hungry” (Luke 3: 11). 

           Both our religious traditions call for sparing no effort in building universal and fraternal conviviality everywhere. Along with families, the sanctuaries of life, where respect for the transcendent dignity and diversity of the other, trust, justice, kindness, sharing, cooperation, responsibility, solidarity, compassion for the poor and the needy and care for nature are easily learned and taught, all religious leaders, educational institutions and the mass media need to play a vital role in promoting a culture of conviviality, using all available means. 

          As believers rooted in our own respective religious traditions and as persons with concerns for the welfare of humanity, may we, Christians and Jains, promote gestures and concrete actions of conviviality in our homes and communities and may we, joining hands with people of other faiths and of good will, nurture a culture of conviviality whereby people may live together in peace and harmony, with love and happiness!

Wish you all a happy feast of Mahavir Janma Kalyanak Diwas!

Cardinal Miguel Ángel Ayuso Guixot, MCCJ

                           President

Msgr. Indunil Kodithuwakku J. Kanganamalage

                                             Secretary

7th Buddhist- Christian Dialogue Postponed

PCID regrets to inform that due to the current epidemic of Corona Virus, the 7^th Buddhist-Christian Colloquium, originally planned to be held on 28-30 April 2020, at the Pontifical Urban University, Rome, is postponed for later dates. It asks for your kind understanding and promises to inform you in a timely manner regarding further dispositions related to the event. 

Please check this website for updates.

WE ARE SORRY BUT...

Due to the Coronavirus  (Covid19) threats, the meeting “Young in Dialogue” that should take place in Turin 6-8 March has regretfully been postponed. 

Preparations to the meeting planned in Lampedusa (AG), 4-7 March 2021, will not be suspended.

Further news on the future of this event will be given on our website:

https://www.pcinterreligious.org/ 

To the Members of the Diplomatic Corps Accredited to the Holy See
for the Traditional Exchange of New Year Greetings
January 9, 2020

Your Excellencies,

Ladies and Gentlemen,

A new year is opening before us; like the cry of a newborn baby, it fills us with joy and hope. I would like that word, “hope”, which is an essential virtue for Christians, to inspire our way of approaching the times that lie ahead.

Certainly, hope has to be realistic. It demands acknowledging the many troubling issues confronting our world and the challenges lurking on the horizon. It requires that problems be called by their name and the courage be found to resolve them. It urges us to keep in mind that our human family is scarred and wounded by a succession of increasingly destructive wars that especially affect the poor and those most vulnerable.[1] Sadly, the new year does not seem to be marked by encouraging signs, as much as by heightened tensions and acts of violence.

Precisely in light of these situations, we cannot give up hope. And hope requires courage. It means acknowledging that evil, suffering and death will not have the last word, and that even the most complex questions can and must be faced and resolved. For hope is “the virtue that inspires us and keeps us moving forward, even when obstacles seem insurmountable”.[2]

In this spirit, dear Ambassadors, I welcome you today and offer you my good wishes for the New Year. I thank in a particular way the Dean of the Diplomatic Corps, His Excellency George Poulides, the Ambassador of Cyprus, for his cordial greetings on your behalf. I am grateful to all of you for your much appreciated presence, and for your daily efforts to consolidate the relations existing between the Holy See and your various countries and international organizations for the sake of peaceful coexistence between peoples.

Peace and integral human development are in fact the principal aim of the Holy See in its involvement in the field of diplomacy. This is likewise the aim of the work carried out by the Secretariat of State and the Dicasteries of the Roman Curia, but also by the Papal Representatives, whom I thank for the dedication with which they carry out their twofold mission of representing the Pope to the local Churches and to your respective governments.

In this regard, we can think of the Agreements of a general nature signed and ratified in the past year with the Republic of the Congo, the beloved Central African Republic, Burkina Faso and Angola, as well as the Agreement between the Holy See and the Republic of Italy on the application of the Lisbon Convention on the recognition of qualifications concerning higher education in the European region.

So too, the Apostolic Visits that, in addition to being a privileged means for the Successor of Peter to confirm his brothers and sisters in the faith, represent an occasion for promoting dialogue at the political and religious levels. In 2019, I had the opportunity to make several significant visits. I would like to review them with you and to use this as an opportunity to take a a deeper look at some of the critical issues of the present time.

At the beginning of last year, during the XXXIV World Youth Day in Panama, I met young people from five continents, brimming with dreams and hopes, who came together to pray and nurture their desire to be involved in building a more humane world.[3] It is always a joy and a great opportunity to meet young people. They are the future and the hope of our societies, but also their present.  

Tragically however, as we know, not a few adults, including different members of the clergy, have been responsible for grave crimes against the dignity of young people, children and teenagers, violating their innocence and privacy. These are crimes that offend God, cause physical, psychological and spiritual damage to their victims, and damage the life of whole communities.[4] Following my meeting in the Vatican last February with representatives of the world’s episcopates, the Holy See has renewed its commitment to bring to light abuses already committed and to ensure the protection of minors through a wide range of norms for dealing with such cases in accordance with canon law and in cooperation with civil authorities on the local and international level.

Given the gravity of the harm involved, it becomes all the more urgent for adults not to abdicate their proper educational responsibilities, but to carry out those responsibilities with greater zeal, in order to guide young people to spiritual, human and social maturity.

For this reason, I have planned a worldwide event to take place on 14 May next with the theme: Reinventing the Global Compact on Education. This gathering is meant to “rekindle our commitment to and with young people, renewing our passion for a more open and inclusive education, including patient listening, constructive dialogue and better mutual understanding. Never before has there been such need to unite our efforts in a broad educational alliance, to form mature individuals capable of overcoming division and antagonism, and to restore the fabric of relationships for the sake of a more fraternal humanity”.[5]

All change, like the epochal change we are now experiencing, calls for a process of education and the creation of an educational village capable of forming a network of open and human relationships.[6] That village should put the human person at the centre, investing creatively and responsibly in long-term projects that train individuals willing to offer themselves in service to the community.

What is needed, then, is an educational vision that can encompass a broad range of life experiences and learning processes, in order to enable young people, individually and collectively, to develop their personalities. Education is not limited to school and university classrooms; it is principally ensured by strengthening and reinforcing the primary right of the family to educate, and the right of Churches and social communities to support and assist families in raising their children.

Education requires entering into sincere and genuine dialogue with young people. They are the ones who above all make us aware of the urgent need for that intergenerational solidarity which has sadly been lacking in recent years. There is, in fact, a tendency, in many parts of the world, to be self-absorbed, to defend acquired rights and privileges, and to view the world within a narrow horizon that treats the elderly with indifference and no longer welcomes the newborn. The general ageing of the world population, especially in the West, is a sad and emblematic example of this.

While not forgetting that young people look to the words and example of adults, we should also be well aware that they themselves have much to offer, thanks to their enthusiasm and commitment. To say nothing of their thirst for truth, which constantly reminds us of the fact that hope is not utopian and that peace is always a good that can be attained.

We have seen this in the way many young people have become active in calling the attention of political leaders to the issue of climate change. Care for our common home ought to be a concern of everyone and not the object of ideological conflict between different views of reality or, much less, between generations. In the words of Pope Benedict XVI, “in contact with nature, individuals rediscover their proper dimension; they recognize that they are creatures but at the same time unique, ‘capable of God’ since they are inwardly open to the Infinite”.[7] The protection of the home given to us by the Creator cannot be neglected or reduced to an elitist concern. Young people are telling us that this cannot be the case, for at every level we are being urgently challenged to protect our common home and to “bring the whole human family together to seek a sustainable and integral development”.[8] They remind us of the urgent need for an ecological conversion, which “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”.[9]

Sadly, the urgency of this ecological conversion seems not to have been grasped by international politics, where the response to the problems raised by global issues such as climate change remains very weak and a source of grave concern. The XXV Conference of the Parties to the United Nations Framework Convention on Climate Change (COP25), held in Madrid last December, raises serious concern about the will of the international community to confront with wisdom and effectiveness the phenomenon of global warming, which demands a collective response capable of placing the common good over particular interests.

These considerations bring our attention back to Latin America, and in particular to the Special Assembly of the Synod of Bishops for the Amazon Region, held in the Vatican last October. The Synod was an essentially ecclesial event, prompted by the desire to listen to the hopes and challenges of the Church in Amazonia and to open new paths for the proclamation of the Gospel to the People of God, especially to the indigenous peoples. Nonetheless, the synodal assembly could not help but discuss other issues as well, beginning with integral ecology. Those issues impact the life of that region, so vast and important for the entire world, inasmuch as “the Amazon rainforest is a ‘biological heart’ for the increasingly threatened earth”.[10]

In addition to the situation in the Amazon region, another cause for concern is the proliferation of political crises in a growing number of countries of the American continent, accompanied by tensions and unaccustomed forms of violence that sharpen social conflicts and have grave socioeconomic and humanitarian consequences. Greater polarization does not help to resolve the real and pressing problems of citizens, especially those who are poorest and most vulnerable, nor can violence, which for no reason can be employed as a means of dealing with political and social issues. Here, in this setting, I would like to mention Venezuela in particular, so that efforts to seek solutions will continue.

Generally speaking, the conflicts of the American region, despite their different roots, are linked by profound forms of inequality, injustice and endemic corruption, as well as by various kinds of poverty that offend the dignity of persons. Consequently, there is a need for political leaders to work diligently to reestablish a culture of dialogue for the sake of the common good, to reinforce democratic institutions and promote respect for the rule of law, as a means of countering anti-democratic, populist and extremist tendencies.

In my second journey of 2019, I went to the United Arab Emirates, the first visit of a Successor of Peter to the Arabian Peninsula. At Abu Dhabi, I joined the Grand Imam of Al-Azhar Ahmad Al-Tayyeb in signing the Document on Human Fraternity for World Peace and Living Together. This is an important text, aimed at fostering mutual understanding between Christians and Muslims, and peaceful coexistence in increasingly multiethnic and multicultural societies. In forcefully condemning the use of “the name of God to justify acts of murder, exile, terrorism and oppression”,[11] the Document recalls the importance of the concept of citizenship, “based on the equality of rights and duties, under which all enjoy justice”.[12] This requires respect for religious freedom and the resolve to reject the discriminatory use of the term “minorities”, which engenders feelings of isolation and inferiority, and paves the way for hostility and discord, discriminating between citizens on the basis of their religious affiliation.[13] To this end, it is particularly important to train future generations in interreligious dialogue, the main road to greater knowledge, understanding and reciprocal support between the members of different religions.

Peace and hope were also at the heart of my visit to Morocco where, with His Majesty King Muhammed VI, I signed a joint appeal on Jerusalem, in recognition of “the unique and sacred character of Jerusalem/Al-Quds Acharif, and with deep concern for its spiritual significance and its special vocation as a city of peace”.[14] And from Jerusalem, a city dear to the faithful of the three monotheistic religions, one called to be a symbolic place of encounter and of peaceful coexistence where mutual respect and dialogue are cultivated,[15] I cannot fail to turn to the entire Holy Land and to reiterate the urgent need for the whole international community to reconfirm, with courage and sincerity, and in respect for international law, its commitment to support the Israeli-Palestinian peace process.

A more steadfast and effective engagement on the part of the international community is most urgent in other parts of the Mediterranean area and in the Middle East. I think especially of the pall of silence that risks falling over the war that has devastated Syria over the course of the last decade. It is imperative to devise suitable and far-sighted solutions capable of enabling the beloved Syrian people, exhausted by war, to regain peace and to begin the reconstruction of the country. The Holy See favourably regards every initiative aimed at laying the groundwork for the resolution of the conflict, and once more expresses its gratitude to Jordan and Lebanon for having welcomed and taken responsibility, not without significant sacrifice, for millions of Syrian refugees. Sadly, in addition to the difficulties caused by this welcome, other factors of economic and political uncertainty, in Lebanon and in other states, are provoking tensions among the population, further endangering the fragile stability of the Middle East.

Particularly troubling are the signals coming from the entire region following the heightening of tensions between Iran and the United States, which risk above all compromising the gradual process of rebuilding in Iraq, as well as setting the groundwork for a vaster conflict that all of us would want to avert. I therefore renew my appeal that all the interested parties avoid an escalation of the conflict and “keep alive the flame of dialogue and self-restraint”,[16] in full respect of international law.

My thoughts turn also to Yemen, which is experiencing one of the most serious humanitarian crises of recent history amid general indifference on the part of the international community, and to Libya, which for many years has experienced a situation of conflict aggravated by incursions of extremist groups and by a further intensification of violence in recent days. That situation provides fertile terrain for the scourge of exploitation and human trafficking, carried out by unscrupulous persons who exploit the poverty and suffering of those fleeing situations of conflict or of extreme poverty. Among the latter, many fall prey to genuinely criminal organizations that imprison them in inhumane and degrading conditions and subject them to torture, sexual violence and forms of extortion.

More generally, it should be noted that many thousands of persons in our world present legitimate requests for asylum, and have verifiable humanitarian needs and a need for protection that are not adequately identified. Many are risking their lives in perilous journeys by land and above all by sea. It is painful to acknowledge that the Mediterranean Sea continues to be a vast cemetery.[17] Consequently, it is increasingly urgent that all states accept responsibility for finding lasting solutions.

For its part, the Holy See looks with great hope to the efforts being made by many countries to share the burden of resettling refugees, in particular those fleeing from humanitarian emergencies, and to provide them with a secure place in which to live, education and possibilities for employment and reunion with their families.

Dear Ambassadors,

In my journeys during this past year, I was also able to visit three Eastern European countries, first Bulgaria and North Macedonia, and then Romania. Three countries each different from the others, yet linked by the fact that for centuries they have been bridges between East and West, and a crossroads of diverse cultures, ethnicities and civilizations. As I visited them, I experienced once again the importance of dialogue and the culture of encounter for creating peaceful societies in which each individual can freely express his or her ethnic and religious identity.

Remaining within the European context, I would like to reaffirm the importance of supporting dialogue and respect for international law as a means of resolving the “frozen conflicts” that persist on the continent, some of which have lasted for decades and demand a solution, beginning with the situations involving the western Balkans and the southern Caucasus, including Georgia. In this setting, I would also like to express the Holy See’s encouragement of the negotiations for the reunification of Cyprus, which would increase regional cooperation and promote the stability of the entire Mediterranean area. I would also express my appreciation for the efforts made to resolve the conflict in eastern Ukraine and to put an end to the suffering of its people.

Dialogue – not arms – is the essential way to resolve disputes. In this regard, I would like in this setting to acknowledge the contribution made, for example, in Ukraine by the Organization for Security and Co-operation in Europe (OSCE), particularly during this year that marks the forty-fifth anniversary of the Helsinki Final Act. That Act concluded the Conference on Security and Co-operation in Europe (CSCE), initiated in 1973 to foster détente and cooperation between the countries of Western and Eastern Europe, at a time when the continent was still divided by the Iron Curtain. The Final Act was an important stage in a process begun in the aftermath of the Second World War, one that viewed consensus and dialogue as key instruments for the resolution of conflicts.

The foundations of the process of European integration were laid in Western Europe in 1949 with the creation of the Council of Europe and the subsequent adoption of the European Convention on Human Rights, which saw in the 9 May 1950 Declaration of then Minister of Foreign Affairs of France, Robert Schuman, an essential pillar. Schuman stated that “peace cannot be ensured except by making creative efforts proportionate to the dangers that menace it”. The founders of modern Europe realized that only through a gradual process of sharing ideals and resources would the continent be able to recover from the devastation of war and the new divisions that arose after it.

The Holy See followed the European project with great interest from its earliest years; this year marks the fiftieth anniversary of its presence as an Observer to the Council of Europe and the establishment of diplomatic relations with the then European Communities. It has sought to emphasize the ideal of an inclusive process of growth inspired by a spirit of participation and solidarity, capable of making Europe a model of welcome and social equality guided by shared underlying values. The European project continues to be a fundamental guarantee of development for those who have long shared in it, and an opportunity for peace in the aftermath of turbulent conflicts and injuries for those countries that aspire to take part in it.

Consequently, Europe ought not to lose that sense of solidarity that has for centuries set it apart, even at the most difficult moments of its history. May it not lose that spirit, which finds its roots, among other things, in the Roman pietas and the Christian caritas that have shaped the spirit of the European peoples. The fire at Notre Dame Cathedral in Paris showed how even what seems so solid can be fragile and easily destroyed. The damage suffered by an edifice that is not only precious to Catholics but important for all of France and the whole of humanity, has revived the question of Europe’s historical and cultural values, and its deeper roots. In situations where a framework of values is lacking, it becomes easier to identify elements of division than those of cohesion.

The thirtieth anniversary of the fall of the Berlin Wall has reminded us of one of the most painful symbols of the continent’s more recent history and made us realize once again how easy it is to erect barriers. The Berlin Wall remains emblematic of a culture of division that alienates people from one another and opens the way to extremism and violence. We see this more and more in the hate speech widespread on the internet and in the social communications media. Rather than walls of hatred, we prefer bridges of reconciliation and solidarity; rather than what alienates, we prefer what draws people closer together. For we are aware that, as my predecessor Pope Benedict XV wrote a hundred years ago, “there can be no stable peace… without a reconciliation based on mutual charity as a means of quelling hatred and banishing enmity”.[18]

Dear Ambassadors,

I was able to see signs of peace and reconciliation during my visit to Africa, where joy is so evident in those who feel part of a people and together face the daily challenges of life in a spirit of sharing. I experienced concrete hope in the form of many encouraging events, starting with the further progress achieved in Mozambique by the 1 August 2019 signing of the Agreement on the definitive cessation of hostilities.

In Madagascar, I saw how it is possible to create security where earlier there was instability, to see hope in place of inevitability, to see signs of life in a place where many proclaimed death and destruction.[19] Essential in this regard are families and the sense of community that can enable the growth of that basic trust which is at the root of every human relationship. In Mauritius, I observed how “the different religions, while respecting their specific identities, work hand-in-hand to contribute to social harmony and to uphold the transcendent value of life against every kind of reductionism”.[20] I am confident that the enthusiasm, which was so tangible at every moment of my journey, will continue to inspire concrete acts of acceptance and projects capable of promoting social justice and avoiding expressions of exclusion.

Broadening our gaze to other parts of the continent, it is painful to witness, particularly in Burkina Faso, Mali, Niger and Nigeria, continuing episodes of violence against innocent people, including many Christians persecuted and killed for their fidelity to the Gospel. I urge the international community to support the efforts made by these countries to eliminate the scourge of terrorism that is causing more and more bloodshed in whole parts of Africa, as in other parts of the world. In the light of these events, we need to implement practical strategies aimed not only at increased security, but at reducing poverty, improving healthcare systems, favouring development and humanitarian assistance, and promoting good governance and civil rights. These are the pillars of authentic social development.

Likewise, there is a need to encourage initiatives to foster fraternity among all local cultural, ethnic and religious groups, particularly in the Horn of Africa, in Cameroon and in the Democratic Republic of the Congo, where violence continues, especially in the eastern part of that country. Situations of conflict and humanitarian crises, aggravated by climate change, are increasing the numbers of displaced persons and affecting people already living in a state of dire poverty. Many of the countries experiencing these situations lack adequate structures for meeting the needs of the displaced.

In this regard, I would like to point out that, sadly, there does not yet exist a consistent international response to help address the phenomenon of internal displacement. This is due in large part to the lack of an internationally agreed definition, since that phenomenon takes place within national borders. The result is that internally displaced persons do not always receive the protection they deserve, and depend on the policies and response capabilities of the nations in which they find themselves.

Recently, the United Nations High-Level Panel on Internal Displacement has begun its work, which I hope will garner attention and worldwide support for displaced persons, while devising concrete plans and projects.

In this regard, I think also of Sudan, with the fervent hope that its citizens will be able to live in peace and prosperity, and cooperate in the democratic and economic growth of the country. I think also of the Central African Republic, where a global agreement was signed last February to put an end to over five years of civil war. My thoughts turn also to South Sudan, which I hope to be able to visit in the course of this year. Last April I dedicated a day-long retreat to that country, in the presence of its leaders and with the much-appreciated contribution of His Grace Justin Welby, the Archbishop of Canterbury, and the Reverend John Chalmers, former Moderator of the Presbyterian Church of Scotland. I am confident that, with the help of the international community, all those charged with political responsibilities will pursue dialogue in order to implement the agreements reached.

My final journey in the year just ended was to eastern Asia. In Thailand, I was able to witness the harmony that characterizes the country’s numerous ethnic groups with their diverse philosophies, cultures and religions. This represents a significant challenge in the current context of globalization, where differences tend to be flattened out and considered primarily in economic and financial terms, with the risk of erasing the distinctive features of various peoples.

Lastly, in Japan I tangibly experienced the pain and horror that we human beings are capable of inflicting on one another.[21] In hearing the testimonies of some Hibakusha, the survivors of the atomic bombs dropped on Hiroshima and Nagasaki, it became clear to me that true peace cannot be built on the threat of a possible total annihilation of humanity by nuclear weapons. The Hibakusha “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”,[22] especially that fostered by the possession of such potentially destructive devices as nuclear weapons. These weapons do not only foster a climate of fear, suspicion and hostility; they also destroy hope. Their use is immoral, “a crime not only against the dignity of human beings but against any possible future for our common home”.[23]

A world “without nuclear weapons is possible and necessary”.[24] The time has come for political leaders to realize that a safer world comes about not by the deterrent possession of powerful means of mass destruction, but rather by the patient efforts of men and women of good will who devote themselves concretely, each in his or her own field, to building a world of peace, solidarity and mutual respect.

2020 offers an important opportunity in this regard, since the Tenth Review Conference of the Treaty on the Non-Proliferation of Nuclear Weapons will be held in New York this coming 27 April to 22 May. It is my lively hope that the international community will then manage to achieve a conclusive and proactive consensus on ways to implement this international legal instrument, which has shown itself to be all the more important in times like our own.

As I conclude this review of the places that I visited in the past year, my thoughts turn in a particular way to one country that I have not visited, Australia, hard hit in recent months by persistent fires that have affected other areas of Oceania as well. I would like to assure the Australian people, especially the victims and all those in the areas devastated by the fires, of my closeness and my prayers.

Your Excellencies, Ladies and Gentlemen,

This year, the international community celebrates the seventy-fifth anniversary of the founding of the United Nations. Following the tragedies experienced in the wake of two world wars, on 26 April 1945 forty-six countries signed the Charter of the United Nations and established a new form of multilateral cooperation. The four goals of the Organization, set forth in Article 1 of the Charter, remain valid today. We may say that the efforts of the United Nations in these past seventy-five years have been largely successful, particularly by preventing another world war. The foundational principles of the Organization – the desire for peace, the pursuit of justice, respect for the dignity of the human person, humanitarian cooperation and assistance – express the just aspirations of the human spirit and constitute ideals that should be at the basis of international relations.

In this anniversary year, we wish to reaffirm the resolve of the entire human family to work for the common good as a criterion for moral action and a goal inspiring each country to cooperate in guaranteeing the existence and peaceful security of all others, in a spirit of equal dignity and effective solidarity, and within a legal system based on justice and the pursuit of just compromises.[25]

This will be the more effective to the extent that efforts are made to overcome the indirect approach employed in the language and acts of international bodies, which seeks to link fundamental rights to contingent situations. Such an approach forgets that these rights are intrinsically grounded in human nature itself. Whenever the lexicon of international organizations loses a clear objective anchoring, one risks fostering estrangement rather than rapprochement between the members of the international community, with the consequent crisis of the multilateral system, which is now sadly evident to all. In this context, there is a clear need to move once again towards an overall reform of the multilateral system, beginning with the UN system, which would make it more effective, taking into due account the present geopolitical context.

Dear Ambassadors,

As I come to the end of these reflections, I would like to mention two other anniversaries occurring this year, which might seem to have little to do with today’s meeting. The first is the five-hundredth anniversary of the death of Raphael [Raffaello Sanzio], the great artist from Urbino, who died in Rome on 6 April 1520. Raphael left us a vast legacy of inestimable beauty. Just as an artist’s genius can blend raw materials and different colours and sounds to create a unique work of art, so diplomacy is called upon to harmonize the distinctive features of the various peoples and states in order to build a world of justice and peace. This is in fact the beautiful masterpiece that all of us want to be able to admire.

Raphael was an important figure of the Renaissance, an age that enriched all humanity. It was an age that had its own problems, and yet was filled with confidence and hope. In recalling this outstanding artist, I would like to offer my cordial greeting to the people of Italy, with the prayerful hope that they will rediscover that spirit of openness to the future that exemplified the Renaissance and made this peninsula so beautiful and rich in art, history and culture.

One of Raphael’s favourite subjects was the Virgin Mary. To her he dedicated many a canvas that can be admired today in museums throughout the world. For the Catholic Church, this year marks the seventieth anniversary of the proclamation of the Assumption of the Blessed Virgin Mary. Looking to Mary, I would like to say a special word to all women, twenty-five years after the United Nations Fourth World Conference on Women, held in Beijing in 1995. It is my hope that the invaluable role of women in society may be increasingly acknowledged worldwide and that all forms of injustice, discrimination and violence against women come to an end. “Every form of violence inflicted upon a woman is a blasphemy against God”.[26] Acts of violence and exploitation directed at women are not merely wrong; they are crimes that destroy the harmony, the poetry and beauty that God wished to bestow on the world.[27]

The Assumption of Mary also invites us to look ahead to the completion of our earthly journey, to that day when justice and peace will be fully reestablished. May we feel encouraged, then, to work diligently, through the diplomacy that is our own imperfect yet always valuable human contribution, to hasten the fulfilment of this longing for peace, in the knowledge that the goal can be attained. Reaffirming this commitment, I renew to all of you, dear Ambassadors and distinguished guests, and to your countries, my cordial best wishes for a new year rich in hope and every blessing.

Thank you!

[1] Cf. Message for the 2020 World Day of Peace, 8 December 2019, 1.

[2] Ibid.

[3] Address at the Meeting with Authorities, the Diplomatic Corps and Representatives of Society, Panama, 24 January 2019.

[4] Cf. Motu Proprio Vox Estis Lux Mundi, 7 May 2019.

[5] Message for the Launch of the Global Compact on Education, 12 September 2019.

[6] Cf. ibid.

[7] Angelus, Les Combes, 17 July 2005.

[8] Encyclical Letter Laudato Si’, 24 May 2015, 13.

[9] Message for the 2020 World Day of Peace, 8 December 2019, 4.

[10] Final Document of the Synod of Bishops for the Amazon Region, “The Amazon: New Paths for the Church and for an Integral Ecology”, 2.

[11] Document on Human Fraternity for World Peace and Living Together, Abu Dhabi, 4 February 2019.

[12] Ibid.

[13] Cf. ibid.

[14] Appeal of His Majesty King Mohammed VI and His Holiness Pope Francis on Jerusalem/Al Quds, the Holy City and a place of encounter, Rabat, 30 March 2019.

[15] Cf. ibid.

[16] Angelus, 5 January 2020.

[17] Cf. Address to the European Parliament, Strasbourg, 25 November 2014.

[18] BENEDICT XV, Encyclical Letter Pacem, Dei Munus Pulcherrimum, 23 May 1920.

[19] Cf. Greeting in the Akamasoa City of Friendship, Antananarivo, 8 September 2019.

[20] Address to the Authorities, Representatives of Civil Society and the Diplomatic Corps, Port Louis, 9 September 2019.

[21] Cf. Address on Nuclear Weapons, Nagasaki, 24 November 2019.

[22] Message for the 2020 World Day of Peace, 8 December 2019, 2.

[23] Address at the Meeting for Peace, Hiroshima, 24 November 2019.

[24] Address on Nuclear Weapons, Nagasaki, 24 November 2019.

[25] Cf. JOHN XXIII, Encyclical Letter Pacem in Terris, 11 April 1963, 98 [ed. Carlen].

[26] Homily for the Solemnity of Mary, Mother of God and for the 2020 World Day of Peace, 1 January 2020.

[27] Cf. La donna è l’armonia del mondo. Meditation at morning Mass in the chapel of the Domus Sanctae Marthae, 9 February 2017.

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.

Registration will be open as long as 
accommodation will be granted in Sermig Hospitality Centre 
and will close at the end of January 
in order to prepare activities for the participants.

>

Young people in dialogue
Towards social friendship
Turin, 6-8 March 2020
(Launch of the 2021 event)

In answer to the appeal made by Pope Francis to young people to work together to promote dynamics that transform history in a positive way as well as in light of the Global Educational Pact, the Pontifical Council for Interreligious Dialogue proposed the present symposium. . Joining with the Dicasteries for Laity , Family and Life as well for Integral Human Development and working together with the  Italian Bishops’ Conference Offices for Ecumenism and Dialogue and for Youth Ministry, with the participation of other Churches and religious traditions, this opportunity Youth in Dialogue has been made possible. 

The Symposium is for young people aged 18-29 who are engaged in ecumenical and interreligious dialogue and/or youth ministry. They will be joined by the heads of the relative Offices of their Churches and religious traditions, coming from Italy and other European countries.

This meeting is is planned as a preparation for the Global Compact on Education that Pope Francis will be hosting in the Vatican on 14 May, 2020, and then an eventual larger European conference on social friendship to be be held from 4 to 7 March 2021.

“To go beyond small groups and to build social friendship,
where everyone works for the common good.
To find ways of building social friendship, working together for something greater”
 (Francis, Christus vivit, n. 169)

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