Leaving the Nunciature in Tirana, at 4:00pm, the Holy Father, Pope Francis traveled to the Catholic University of Our Lady of Good Counsel where he met with the leaders of other religions and Christian denominations.
Present for this encounter were representatives of six major religious communities who are present in the country: Muslims, Bektashi, Catholics, Orthodox, Evangelicals and Jews.
The gathering was introduced by the President of the Albanian Episcopal Conference, His Excellency, Angelo Massafra, OFM, Archbishop of Scutari-Pult who offered words of welcome to the Pope.
Dear friends,
It is a great pleasure to be here at this meeting which brings together leaders of the main religious confessions present in Albania. With deep respect I greet each one of you and the communities that you represent; and I wish to express my heartfelt gratitude to Archbishop Massafra for his words of introduction. It is important that you are here together: it is a sign of the dialogue which you experience daily, seeking to build among yourselves bonds of fraternity and cooperation for the good of the whole of society. Thank you for what you do.
Albania sadly witnessed the violence and tragedy that can be caused by a forced exclusion of God from personal and communal life. When, in the name of an ideology, there is an attempt to remove God from society, it ends up adoring idols, and very soon men and women lose their way, their dignity is trampled and their rights violated. You know well how much pain comes from the denial of freedom of conscience and of religious freedom, and how from such a wound comes a humanity that is impoverished because it lacks hope and ideals to guide it.
The changes that have come since the 1990’s have had the positive effect, among other things, of creating the conditions for an exercise of authentic religious freedom. This has made it possible for each community to renew traditions which were never really extinguished, despite ferocious persecution. With this religious freedom has come also the possibility for every person to offer, according to their own religious convictions, a positive contribution; firstly, to the moral reconstruction of the country and then, subsequently, to the economic reconstruction.
In reality, as John Paul II stated during his historic visit to Albania in 1993, Religious freedom … is not only a precious gift from the Lord for those who have faith: it is a gift for each person, because it is the basic guarantee of every other expression of freedom … Only faith reminds us that, if we have one Creator, we are therefore all brothers and sisters. Religious freedom is a safeguard against all forms of totalitarianism and contributes decisively to human fraternity (Message to the Albanian People, 25 April 1993).
He immediately then added, True religious freedom shuns the temptation to intolerance and sectarianism, and promotes attitudes of respect and constructive dialogue (ibid.). We cannot deny that intolerance towards those with different religious convictions is a particularly insidious enemy, one which today is being witnessed in various areas around the world. As believers we must be particularly vigilant so that, in living out with conviction our religious and ethical code, we may always express the mystery we intend to honour. This means that all those forms which present a distorted use of religion, must be firmly refuted as false since they are unworthy of God or humanity. Authentic religion is a source of peace and not of violence! No one must use the name of God to commit violence! To kill in the name of God is a grave sacrilege. To discriminate in the name of God is inhuman.
Seen in this light, religious freedom is not a right which can be guaranteed solely by existing legislation, although laws are necessary. Rather religious freedom is a shared space, an atmosphere of respect and cooperation that must be built with everyone’s participation, even those who have no religious convictions. Allow me to outline two attitudes which can be especially helpful in the advancement of this fundamental freedom.
The first attitude is that of regarding every man and woman, even those of different religious traditions, not as rivals, less still enemies, but rather as brothers and sisters. When a person is secure in his or her own beliefs, there is no need to impose or put pressure on others: there is a conviction that truth has its own power of attraction. Deep down, we are all pilgrims on this earth, and on this pilgrim journey, as we yearn for truth and eternity, we do not live autonomous and self-sufficient individual lives; the same applies to religious, cultural and national communities. We need each other, and are entrusted to each other’s care. Each religious tradition, from within, must be able to take account of others.
The second attitude which fosters the promotion of religious freedom is the work done in service of the common good. Whenever adherence to a specific religious tradition gives birth to service that shows conviction, generosity and concern for the whole of society without making distinctions, then there also exists an authentic and mature living out of religious freedom. This presents itself not only as a space in which to legitimately defend one’s autonomy, but also as a potential that enriches the human family as it advances. The more men and women are at the service of others, the greater their freedom!
Let us look around us: there are so many poor and needy people, so many societies that try to find a more inclusive way of social justice and a path to economic development! How great is the need for the human heart to be firmly fixed on the deepest meaning of experiences in life and rooted in a rediscovery of hope! Men and women, inspired in these areas by the values of their respective religious traditions, can offer an important, and even unique, contribution. This is truly a fertile land offering much fruit, also in the field of inter-religious dialogue.
And then there is always this ghost of everything is relative; relativism. There is one clear principle: there can be no dialogue if it does not come from one's own identity. Without identity, dialogue cannot exist. It would be a phantom dialogue, a dialogue in the air, it does not work. Each one of us has our own religious identity, and we are faithful to it. But the Lord knows where he is carrying this history. Let us move forward from our own identity, not from an imaginary one. That does not work, it does not help. That is relativism! That which brings us together is the path of life. It is the good will to do good for the brothers and sisters. And as brothers, we go forward together. And each one of us offers the witness of their own identity to the other, and dialogues with the other. Then, when dialogue moves a bit forward on theological matters, that is beautiful but that which is most important is walking together without betraying one's own identity, without masking it, without hypocrisy. It does me well to think about this.
Dear friends, I encourage you to maintain and develop the tradition of good relations among the various religious communities in Albania, and to be united in serving your beloved homeland.
With a bit of a sense of humor, this room looks like a soccer match: the Catholics on one side and everyone else on the other; everyone together for the good of the homeland and for humanity.
Continue to be a sign for your country, and beyond, that good relations and fruitful cooperation are truly possible among men and women of different religions. And I ask you a favour: please pray for me, because I need your prayers, I really need them. Thank you.
Present for this encounter were representatives of six major religious communities who are present in the country: Muslims, Bektashi, Catholics, Orthodox, Evangelicals and Jews.
The gathering was introduced by the President of the Albanian Episcopal Conference, His Excellency, Angelo Massafra, OFM, Archbishop of Scutari-Pult who offered words of welcome to the Pope.
Greetings of His Holiness, Pope Francis
for the meeting with leaders of
religious communities present in Albania
Dear friends,
It is a great pleasure to be here at this meeting which brings together leaders of the main religious confessions present in Albania. With deep respect I greet each one of you and the communities that you represent; and I wish to express my heartfelt gratitude to Archbishop Massafra for his words of introduction. It is important that you are here together: it is a sign of the dialogue which you experience daily, seeking to build among yourselves bonds of fraternity and cooperation for the good of the whole of society. Thank you for what you do.
Albania sadly witnessed the violence and tragedy that can be caused by a forced exclusion of God from personal and communal life. When, in the name of an ideology, there is an attempt to remove God from society, it ends up adoring idols, and very soon men and women lose their way, their dignity is trampled and their rights violated. You know well how much pain comes from the denial of freedom of conscience and of religious freedom, and how from such a wound comes a humanity that is impoverished because it lacks hope and ideals to guide it.
The changes that have come since the 1990’s have had the positive effect, among other things, of creating the conditions for an exercise of authentic religious freedom. This has made it possible for each community to renew traditions which were never really extinguished, despite ferocious persecution. With this religious freedom has come also the possibility for every person to offer, according to their own religious convictions, a positive contribution; firstly, to the moral reconstruction of the country and then, subsequently, to the economic reconstruction.
In reality, as John Paul II stated during his historic visit to Albania in 1993, Religious freedom … is not only a precious gift from the Lord for those who have faith: it is a gift for each person, because it is the basic guarantee of every other expression of freedom … Only faith reminds us that, if we have one Creator, we are therefore all brothers and sisters. Religious freedom is a safeguard against all forms of totalitarianism and contributes decisively to human fraternity (Message to the Albanian People, 25 April 1993).
He immediately then added, True religious freedom shuns the temptation to intolerance and sectarianism, and promotes attitudes of respect and constructive dialogue (ibid.). We cannot deny that intolerance towards those with different religious convictions is a particularly insidious enemy, one which today is being witnessed in various areas around the world. As believers we must be particularly vigilant so that, in living out with conviction our religious and ethical code, we may always express the mystery we intend to honour. This means that all those forms which present a distorted use of religion, must be firmly refuted as false since they are unworthy of God or humanity. Authentic religion is a source of peace and not of violence! No one must use the name of God to commit violence! To kill in the name of God is a grave sacrilege. To discriminate in the name of God is inhuman.
Seen in this light, religious freedom is not a right which can be guaranteed solely by existing legislation, although laws are necessary. Rather religious freedom is a shared space, an atmosphere of respect and cooperation that must be built with everyone’s participation, even those who have no religious convictions. Allow me to outline two attitudes which can be especially helpful in the advancement of this fundamental freedom.
The first attitude is that of regarding every man and woman, even those of different religious traditions, not as rivals, less still enemies, but rather as brothers and sisters. When a person is secure in his or her own beliefs, there is no need to impose or put pressure on others: there is a conviction that truth has its own power of attraction. Deep down, we are all pilgrims on this earth, and on this pilgrim journey, as we yearn for truth and eternity, we do not live autonomous and self-sufficient individual lives; the same applies to religious, cultural and national communities. We need each other, and are entrusted to each other’s care. Each religious tradition, from within, must be able to take account of others.
The second attitude which fosters the promotion of religious freedom is the work done in service of the common good. Whenever adherence to a specific religious tradition gives birth to service that shows conviction, generosity and concern for the whole of society without making distinctions, then there also exists an authentic and mature living out of religious freedom. This presents itself not only as a space in which to legitimately defend one’s autonomy, but also as a potential that enriches the human family as it advances. The more men and women are at the service of others, the greater their freedom!
Let us look around us: there are so many poor and needy people, so many societies that try to find a more inclusive way of social justice and a path to economic development! How great is the need for the human heart to be firmly fixed on the deepest meaning of experiences in life and rooted in a rediscovery of hope! Men and women, inspired in these areas by the values of their respective religious traditions, can offer an important, and even unique, contribution. This is truly a fertile land offering much fruit, also in the field of inter-religious dialogue.
And then there is always this ghost of everything is relative; relativism. There is one clear principle: there can be no dialogue if it does not come from one's own identity. Without identity, dialogue cannot exist. It would be a phantom dialogue, a dialogue in the air, it does not work. Each one of us has our own religious identity, and we are faithful to it. But the Lord knows where he is carrying this history. Let us move forward from our own identity, not from an imaginary one. That does not work, it does not help. That is relativism! That which brings us together is the path of life. It is the good will to do good for the brothers and sisters. And as brothers, we go forward together. And each one of us offers the witness of their own identity to the other, and dialogues with the other. Then, when dialogue moves a bit forward on theological matters, that is beautiful but that which is most important is walking together without betraying one's own identity, without masking it, without hypocrisy. It does me well to think about this.
Dear friends, I encourage you to maintain and develop the tradition of good relations among the various religious communities in Albania, and to be united in serving your beloved homeland.
With a bit of a sense of humor, this room looks like a soccer match: the Catholics on one side and everyone else on the other; everyone together for the good of the homeland and for humanity.
Continue to be a sign for your country, and beyond, that good relations and fruitful cooperation are truly possible among men and women of different religions. And I ask you a favour: please pray for me, because I need your prayers, I really need them. Thank you.
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