EDITORIAL
from issue no. 10 - 2006

On Turkey


The arguments stirred up by one of the speeches made by Benedict XVI on his visit to Bavaria looked as if they were going to block the mission in Turkey. A Muslim friend told me that what Profeesor Ratzinger may say the Pope may not. It’s a distinction that doesn't seem right to me


Giulio Andreotti


The Basilica of Santa Sophia, built under the Emperor Justinian (527-565), consecrated in 537, became a mosque with the Ottoman occupation in 1453 and is now turned into a museum, Istanbul, Turkey

The Basilica of Santa Sophia, built under the Emperor Justinian (527-565), consecrated in 537, became a mosque with the Ottoman occupation in 1453 and is now turned into a museum, Istanbul, Turkey

In my many years in government and parliamentary work I have had, especially in the ambit of Nato, many occasions to work in common with representatives and delegations from Turkey. We never found ourselves ill at ease, even when we touched – directly or indirectly – on the delicate problem of Cyprus. That is the reason why, while holding that a progressive and thought-through bilateral examination of the entry of the Turks into the European Union is proper, not only the prejudgements but certain expressions that speak, I would say, of arrogance, that come to the surface in Brussels and elsewhere from time to time, seem to me mistaken.
The acme of these disdainful attitudes occurred some years ago when the continuation of the death penalty was pointed to as a sign of backwardness in the Turkish penal system, while it is in force in parts of the United States of America, without any international reaction.
I mentioned NATO. Turkish participation in the Alliance was objectively conclusive in halting the expansionist designs of the Soviet Union. Of course it was also in their own interest, but that argument is valid not just for Turkey. One must also remember that if the fulcrum of the Alliance was in the military sphere, in other fields – as set out by Art. 2 of the Treaty – joint venture, challenge, cooperation have gone on developing.
Without confusing the sacred with the profane, the relationship with the Turkish people can be useful also in the dialogue among religions, the general value of which seems to have achieved greater consensus today. Sometimes it’s hard work to keep these problems apart from political, economic and even cultural ones. In particular with seventy million citizens registered as Islamic, Turkey is potentially one of the chief interlocutors.
Willing private efforts have several times been spent on the matter. I remember one, led by the daughter of the dead Egyptian leader Sadat, who started out with great enthusiasm; as has happened on other occasions, objective progress foundered on the impossible precondition of disowning the State of Israel.
It is what is happening in this period among the Palestinians themselves. The Hamas diehards, as opposed to what Arafat wisely did, are refusing to take account of the fact that the State of Israel must exist; and they re-echo the absurdities that one of the Iranian rulers has expressed, arousing the inevitable reactions.
The reference to Arafat is pertinent, but the protesters continue to blame him for having accepted the two phases (Palestinian Authority and State). It is not inaccurate, but I am convinced that without getting beyond the precondition no step forward would have been nor will be taken. And it is not a problem that one may hope time will help resolve.
Benedict XVI during the recital of the Sunday Angelus on 12 November 2006

Benedict XVI during the recital of the Sunday Angelus on 12 November 2006

Inter-religious dialogue. Even if there exist other (and important) interlocutors, the stress today is on the encounter between Christians and Muslims, setting aside, with good, but perhaps slightly rash, will, the process of the reunification of Christians.
In quantitative terms press, radio and television are devoting a lot of space to the Islam-Christianity confrontation, perhaps too much: the historical, theological, political aspects being confused. Fortunately on the day after 11 September 2001, the American president declared Bin Laden «an enemy of his own religion», the mistake of branding all Muslims as terrorists being avoided.
The dialogue is complicated by a disparity: the Catholic Church has a hierarchical order (Pope, dioceses, parishes, etc.) totally different from the Muslims. From this derives, for example, the impossibility of evoking reciprocity of treatment, as can occur in agreements between States. And also the de facto situation is by no means uniform. One goes from the by now historical presence of Catholic schools (Jordan) to the absolute prohibition of any other religion (Saudi Arabia). In the case of Turkey we have to distinguish Istanbul, for example, from Ankara, from Ephesus and from the other centers.
The current visit of the Holy Father to Turkey brings to mind the one made by John Paul II in November 1979. People were still not used to the ecumenic journeys of the Pope and we followed the various stages with great attention: Smyrna, Ephesus, Istanbul, Ankara. There were abundant historical references in the speeches; and it was plain that they aimed not only at re-evoking great positive moments (The Council of Ephesus) or negative (schism) but at challenging cultures, mentality, perspectives. A particular reference struck me: it stressed the multi-facetted character of the Turkish people and the traces left by the former empire. But between the lines there was a reservation of which I have only recently understood the significance. The modernization of the country, undoubtedly advanced in many aspects (not only superficial ones such as the abolition of the fez), did however involve the abrogation of some useful “regional” norms that served the different ethnic groups.
By an objective link the problems aroused in Iraq in relation to the Kurds come to mind, that add themselves to the opposition between Shiites and Sunnis.
The strong appeal against hunger in the world, launched by the Pope in the Sunday discourse of November 12, represents the real basis of the message to peoples (this time to the Turkish people). The list of formal meetings that the Pope will have on this and on future journeys may be more or less important. I believe that his mission is that of evangelizing the poor
For the hoped-for progress toward Christian unity, the Catholics need to avoid interfering in relations among the Orthodox Churches, sometimes rendered even more complex by politics (as was the case with the Patriarch of Constantinople and Makarios, who was the political head of Cyprus). We have seen that relations with the Greek Church must also be direct. The arguments stirred up by one of the speeches made by Benedict XVI on his visit to Bavaria looked as if they were going to block the mission to Turkey. A Muslim friend told me that what Professor Ratzinger may say the Pope may not. It’s a distinction that doesn’t seem right to me: while I much appreciated that, though being more than licit, there is no insistence on reference to the triply shared descendance from Abraham. Even if in theory it should encourage discussion among the three stocks.
Ever more I am persuading myself that encounter must take place on the level of charity (mutual love and the common struggle against poverty).
The strong appeal against hunger in the world, launched by the Pope in the Sunday speech of 12 November, represents the real basis of the message to peoples (this time to the Turkish people). The list of formal meetings that the Pope will have on this and on future journeys may be more or less important. I believe that his mission is that of evangelizing the poor. I keep intact the moving memory of a speech by Paul I to the campesinos of the Colombian countryside during that International Eucharistic Congress.
God is love. The Pope is the servant of the servants of God.




THE APOSTOLIC PILGRIMAGE TO TURKEY OF POPE WOJTYLA IN 1979

JOHN PAUL II’S SPEECH IN SMYRNA

Smyrna, 30 November 1979

John Paul II with Patriarch Dimitrios I at the end of the apostolic visit to Turkey, 
30 November 1979

John Paul II with Patriarch Dimitrios I at the end of the apostolic visit to Turkey, 30 November 1979

I am grateful for the occasion offered me for showing the Turkish people my esteem.
I knew it already and I have experienced it in these days: it is a nation justly proud of itself and determined to resolve its political, economic and social problems with dignity, in democracy and in freedom. It is endowed with a great number of young people, and is decided to use all the resources of modern progress. I express cordial wishes for its future. I could not help meditating on its past. After some millennia – one can go back to the Hittites at least – this country has been a meeting point and crucible of civilization, and the linkage between Asia and Europe. What cultural riches rooted, not only in its archaeological remains and in its venerable monuments, but in the soul, in the memory more or less clear of its populations! What ventures, both glorious and painful, have woven the fabric of its history!
The unity of modern Turkey is founded today on the promotion of the common good, over which the State has the mission to keep watch. The clear distinction between civil and religious spheres can enable each individual to carry out their own specific responsibilities, respectful of the nature of every power and in freedom of conscience.
The principle of this freedom of conscience, as that of religion, of worship, of teaching, is recognized in the Constitution of this Republic. I wish that all believers and their communities may benefit from it increasingly. Consciences, when they are well trained, draw in their behavior from their deep religious convictions, let us say from their fidelity to God, a hope, an ideal, moral qualities of courage, of loyalty, of justice, of brotherhood necessary to happiness, to peace and to the soul of the whole people. In that respect, may I be allowed to express my esteem for all the believers in this country.
I have come among you first and foremost as religious leader, and you will understand easily how I have been particularly cheered to find in this country Christian brothers and sons who awaited my visit and these spiritual exchanges, become necessary in a certain way. Their Christian communities small in number but fervent, deeply rooted in the history and love of their country, keep alive, in respect for all, the flame of the faith, of prayer and of the charity of Christ.
With them I have also recalled these regions or these cities honored by the evangelization of the great apostles of Christ, Paul, John, Andrew, by the first Christian communities, by the great ecumenical councils.
Yes, as successor of the Apostle Peter, my heart, like that of all the Christians in the world, remains very tied to these famous places where our pilgrims continue to come with emotion and gratitude. Welcoming them and showing them hospitality does honor to your country.
I shall continue to pray the Almighty to inspire the Turkish people and its rulers in the search for His will, so that He may help them in their heavy responsibilities, so that He may cover them with His gifts of peace and of brotherhood.


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