CONCLUDING REMARKS

FROM THE XXV PLENARY ASSEMBLY

 

Dear Members of Cor Unum,

Ladies and Gentlemen:

      It is my responsibility to attempt to summarize the most important elements that have emerged.  In the first place, I wish to thank all of you who have participated; please know that your suggestions and observations are invaluable to the work of the Dicastery.  In fact, as both ordained and lay leaders of charitable institutions, you have direct knowledge of the difficulties to be confronted in the realm of charitable activity.  We ask you, in turn, to be disseminators of these thoughts in your respective places of work.  In this way, the work of Cor Unum unfolds and will have an effect upon the Local Churches you represent and upon your agencies.

 

 1. DEPARTURE POINT

        As the Holy Father reminded us during the Audience, "man is the...way for the Church", repeating a well-known line from his first Encyclical, Redemptor Hominis.   This is also a fundamental orientation for our charitable activity, which has man at its center.   The focus of our concern is not politics, the search for power, the pretense for constructing a new world, or even the stirring of a generous heart. Rather, it is the human being, his search for happiness on earth, and his eternal salvation. These concerns guide the thoughts and responsibilities of us all.  

   

2. ANTHROPOLOGY

        Since man, in his integrity and concreteness, is our departure point, we wanted to reflect upon anthropology during our Twenty-Fifth Plenary.  This is not the place to expound upon a philosophy lesson, but I do wish to recall it, in the context of Greek thinking, as the revelation that has underlined the unity of man, who is also distinct in body and soul.   It expresses that these two dimensions of human existence cannot subsist one without the other, and that they influence each other reciprocally.   What is more, we find in Scripture that man was created by God in His image and likeness: "God created man in His image; in the divine image He created him; male and female He created them" (Gen. 1:26-27).   Thus, human nature brings within itself the inextinguishable traces of its divine origin.   It is true that original sin has obfuscated this unique gift.   Nevertheless, man of every time and place continues to long within his most intimate self for that God Who created him.

    

3. RELIGION

        This conviction leads us to best understand the nature of religion and human nature: man searches for a relationship with a Superior Being.   From this comes the term "re-ligio", that is, a strict bond with a Being that is above us and upon whom we recognize that we depend.   We can find this awareness of the supernatural in all cultures, as it is the inheritance of all humanity.   Thus, religion can be understood as the natural search for transcendence.

      For us as Christians, this vague search is made concrete through the faith in which man responds to God Who reveals Himself.  It is therefore an attitude of trust, thanks to which one welcomes the promise of God and entrusts oneself to it, though not seeing its completion.  I am grateful to Cardinal Tumi, who, in his presentation, wished to show that, beyond the actual signs of decadence, there is a desire for God, a desire for holiness, which continues to burn in the heart of man.  The voice of God is insuppressible!  Thus, if faith takes its inspiration from man's need for God, faith becomes the response of man to the history of salvation, in which God has acted first.  It is evident that the Church is committed to the proclamation of the faith.  For our reflections, we were thus bound to remain in the ambit of religion, inasmuch as our activity is done for the good of all people, whether they are Christian or not.  Besides, in the public arena, use of the broader concept of religion is inevitable.

   

4. THE RELIGIOUS MAN

        That the religious element is today in crisis is visible to all.   I do not want to present to you un cahier de doléances on the difficulties of the Church in our world.   Allow me, though, to point out that there is an intellectual process afoot that tends to marginalize the role of religion, with the goal of negating it.   This secularization of society brings with it the secularization of man, but those who foster such development are absolutely not as aware of modern thinking as they claim to be.   They should learn from both the sociological works made by those who define themselves as "not religiously affiliated" and from sociology, which tells us that religious conviction is the most incisive motive for the decisions made by man.

      I tried to describe this error in my presentation yesterday morning.  I am very happy to find myself in agreement with our guest from the World Council of Churches, Mr. Weiderud.  I cite a passage from the letter of Mr. Lemopoulous, Vice President of the World Council of Churches: "Finally, the World Council of Churches thanks and encourages you, Your Excellency, for your will and determination to see the Pontifical Council Cor Unum participate in a common effort toward the deepening of some essential issues, such as: those of theological anthropology, for example, which must make up the foundation of every commitment to service; the concept of a profound spirit of volunteerism, and of Christian service (diakonia) in the midst of an ever growing professionalization -even a 'politicization' - of humanitarian aid; the affirmation of the important role of religion in general in the area of humanitarian assistance. This affirmation ought to be, among other things, a denial of the theory that makes religion an obstacle to collaboration in the service of our common humanity." The willingness to continue a common reflection with possible concrete steps toward changing the current practices regarding the distribution of funds on the part of States and other public donors was expressed. 

   

5. OUR COLLABORATORS

        At this point, I would like to try and expose this religious dimension in our ad intra relationships by taking up a few aspects of this theme that may be of interest with regard to the activity of our agencies.   A first observation touches upon those collaborators who commit themselves to work within our agencies.   If it is true that, through the same agencies, they work for the Church, or even in the name of the Church, then the convictions they have and example of life they give are not totally irrelevant.   One of you correctly said that to be a volunteer in a Catholic agency does not simply mean the giving of one's time, but that it is a way of life.   And, if this is the case for volunteers, how much more does this apply to those who provide full-time service.   In the working groups, you addressed this very concrete and important issue: what are the criteria to be followed in the hiring of personnel within the agencies?   I submit that the solution to this problem is very difficult, but, on the other hand, professional quality cannot lack a solid Christian witness on the part of those persons who work in our charitable institutions.   I see this as one of the most important aspects for ensuring that the relationships which agencies establish do not become solely economic relationships. In this way, cooperation between the Churches is truly marked by the sharing of one faith.  

      There are certainly situations where it is not always possible to actually have Christian collaborators.  In these situations, the agencies must guarantee that there be a minimum of common ideals which allow the non-Christian worker to integrate himself into the ultimate end of a Christian institution.  It is obvious that the faith, by its nature, cannot be imposed, but means can be found to form the persons who work in our agencies.  Mr. Hackett, for example, reminded us how Catholic Relief Services requires its workers to attend a course on the Social Doctrine of the Church.

      Regarding the formation of workers, it was justly asserted that we are formed by the very commitments we make to others.  I believe that the experiences here and there of involving young people in aid and cooperative projects to help them mature in their faith must be reinforced.  This could be a concrete element to take home from this Plenary for practical application in respective Churches.

 

6. RELATIONSHIPS WITH PUBLIC INSTITUTIONS

      Another area is that of relationships with the State.  As one of our members said, one must consider in the first place the importance of the Church's public presence.  The charitable arena is the privileged place in which the fact that the Church has a social relevance is made manifest.  Therefore, one must always affirm the great political significance - in the broad sense - of your activity.  This is the means by which not only a simple presence, but also a positive influence is exercised upon our societies.  We arrive then at the great question of public funding that States place at the disposal of non-governmental agencies (NGOs) for the realization of a variety of projects.  We do not want to be so naïve or purist as to refuse these offers.  We are citizens of the State, and, therefore, it is right to accept the possibilities foreseen by an administration that we ourselves elect.  One thus has to work with the State, but we cannot close our eyes to dangers that can arise from this practice.  Mr. Hackett cited Dr. Rachel McCleary (Harvard University, U.S.A.), who has identified the risk of a "coercive institutional isomorphism", implying that reception of state funds can mean the loss of identity due to entering into dependence on the State, not only from the material point of view, but also the cultural.  The use of public funds must not compromise us.  I would like to quote a point made by the sociologist, N. Luhmann, who speaks of "border checkpoints" (Grenzstellen) where company workers risk the loss of affective and effective ties with the mens of the leaders of their institution.  Let me say in all sincerity that those who work in extreme situations that are strongly exposed to the influences of an atheist environment require special attention so as not to lose the heart of the ecclesial mission.

      This means not being used, as one of you said.  I wish to take up the three conditions for accepting public funds, as put forth by the French-speaking group: 1) not to accept conditions contrary to the Christian faith; 2) not to create dependency; 3) to maintain transparency in the use of the funds.

      This same reflection can also be made for collaboration with international governing institutions and in international relations in general.  There is a tendency in many Catholic agencies to be present at international meetings as NGOs to carry out "advocacy" work on the major themes of interest to humanity.  They rightly seek to take the part of the underprivileged person and to promote a greater justice in international relations.  Moreover, they defend some of the themes that are very dear to the Catholic Church, such as family policy and healthcare.  This praiseworthy presence shows that the Church is concerned with the great themes that move humanity.  But, also here, our activity cannot adopt destructive trends or political interpretations that do not belong to the Social Doctrine of the Church.  It is obvious, and corresponds to the Conciliar Decree on the Apostolate of the Laity, that, in these arenas, one seeks always to find the correct harmony with the position that the Pastors of the Church indicate.  I wish to say, in response to such a request today by one of the groups, that the Holy See is one example, on the international scene, that seeks to defend the weakest countries and to integrate them into the international community.  A typical example of this is the campaign for the forgiveness of international debt for poor countries.

      Last but not least, let us not forget that we have a prophetic role to play before public institutions.  Our presence, even if it is at times uncomfortable, serves to help them deal with the problems in front of them, not simply from the standpoint of greater national, or worse, ideological interest, but with a truly profound look at man and his needs.  We do not confront ourselves with "things"; we must, rather, defend the value of man.  We want to help public institutions to recover a more complete anthropology and inspire them to set themselves free from cultural heritage that is already outdated.

 

7. PRACTICAL CUES

      As regards our activity more specifically, I wish to enumerate a few practical applications that have come to the fore during these past few days together.  In the first place, for both ourselves and our work, we must have an integral vision of man that does not divide him into separate components.  If the desire to help is limited to material and technical means only, then an adequate consideration of the nature of man has not been taken into account. 

      Man is one, and even if his needs are of different kinds, we cannot operate as if the body can live without a soul.  Positively speaking, this integral vision prompts us to recognize that the purpose of our activity is bringing the experience of love to suffering man, to reawaken in him the capacity to love, and, therefore, to give him the possibility of living in fullness.  In terms of this more specifically religious aspect, the Holy Father, at the Audience, told us that our meeting "actually takes into consideration that, in bringing comfort to those who are hungry, sick, alone, and suffering, that deep aspiration that beats within every human creature ? to know God ? is not neglected."1

      Many of your institutions, therefore, recognize education as one of the priorities to pursue.  It is only in forming man in the full sense that we can think about an integral development.  We must invest above all in persons, because the problem is not about having great structures, but about persons who desire to be the protagonists of their own development in the places where they live.  In this sense, one's attention is drawn to the possibilities and conditions of work that, as Pope John Paul II has written, are the key to the social question2.

      Another important contribution that the same consideration of religion offers us is reconciliation among men and peoples.  I have heard repeatedly in these days not only that there is need for reconciliation, but that Christianity, and, by extension, the Catholic agencies, carry out and are called to carry out the work of reconciliation wherever division reigns.  We are aware that reconciliation is a typically Christian heritage.  It is Christ Who teaches us pardon, and we must offer this same teaching to the world for the good of the world.

      A sensitive service rendered to man, then, departs necessarily from the positive: our activity is not built upon nothing, but is based upon a very concrete historical situation.  It would be a colonial attitude to ignore the concrete conditions or, even worse, to impose preset models.  Every man has good to contribute, and we are called to build upon this.

      This is especially true for cooperation with the Local Church, given that the aid which the Churches mutually give must be marked in a manner inspired by an authentic ecclesial communio.  You all have much experience, both positive and negative, in this area.

      It occurs to me that this is one of the hottest topics in humanitarian aid, given that it also continually comes up in the activity of our Dicastery, as seen in the ad limina visits of Bishops coming from poor countries, for example.  A healthy Catholic theology obliges us to not neglect a fundamental element: the local Bishop must be informed of the presence and activity of a Catholic agency in the territory under his jurisdiction, even if the activity of the agency is technically occurring in a secular area. From this direct information, a better and more responsibly shared involvement by the local Bishop in the realization of projects can come forth.  To this end, it can be helpful for the various Dioceses or Episcopal Conferences to establish priorities concerning projects, in which, the agencies are then called to share.  It seems to me that identifying these priorities is the first contribution that the Local Church can offer toward the actualization of projects.

      As has been confirmed, the communio among the Churches occurs also in reciprocal and personal knowledge.  I see myself how important it is during my trips to take a personal account of the conditions in which the different Churches find themselves.  On the other hand, we know well that this is not simply a one-way relationship, but that the Churches receiving material aid also have much to offer in vitality, in spirit of faith, and in missionary zeal to the Churches of ancient tradition. 

      Finally, to clarify, I must say a word on the question of terminology.  To this end, our Dicastery's thirtieth anniversary publication includes a section of key concepts in order to clarify the theological sense of recurring terms in charitable activity3 .  We have done this because inappropriate use can at times empty a concept of its meaning.  It is good, therefore, that we have also taken account of the content of the concepts that we use in our activity.  For example, it is clear that the concept of "solidarity" is part of the Social Doctrine of the Church, and as such, I mentioned that pastoral social is the terminology in current usage for Spanish-speaking countries.  But, I should not like to lose the concept of "charity" in all its fullness, and in its properly Christian sense.  One of you already recalled the risk that this concept can be reduced to almsgiving, and we know as well that linguistic ambiguities can be manipulated.  Throughout many centuries, charity has given direction to the Church's mission.  Today as well, it must inspire our work, justice, and the Church's presence in society.  It inspires it precisely because the Sacred Scriptures teach us that charity is that which God Himself has given us of Himself.

      The list of themes treated, therefore, is rather long, but more to the point is the spirit with which we, as well as our collaborators, face the great witness of charity that the Church must give to the world.  We are aware that we have a precious gift to transmit; in this spirit, it is our wish for all to continue humbly in our service to it. Thank you.

 

 

                            ARCHBISHOP PAUL JOSEF CORDES

                            President of the Pontifical Council Cor Unum

 

1 L'Osservatore Romano, English Edition, No. 51/52, 17-24 December 2003, p. 3, n. 2.

2 Cf. Encyclical Letter Laborem Exercens (1981), no. 3.

3 Pontifical Council Cor Unum, Ars Caritatis, (Vatican City, 2001), pp. 178-205

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