In an interview with Vatican media, the Cardinal Secretary of State explains the reasons for the appointment of Msgr. Shen Bin, “distinguished pastor”, reaffirms the Catholic Church’s readiness for dialogue and hopes for the opening of a stable liaison office of the Holy See in China
News from the Vatican
Pope Francis today appointed Monsignor Joseph Shen Bin as Bishop of Shanghai in mainland China and transferred him from the Diocese of Haimen in Jiangsu Province. On this decision and on possible developments in the dialogue between the Holy See and the authorities of the People’s Republic of China, Cardinal Secretary of State Pietro Parolin gave the following interview to the Vatican media:
Your Eminence, the Holy See has announced the Holy Father’s decision to appoint Archbishop Joseph Shen Bin as Bishop of Shanghai, some time after the Bishop himself had already been de facto transferred there from the Diocese of Haimen. Why did all this happen and what does Pope Francis’ gesture entail?
In order to explain what happened, it seems useful to me to recall the precedents and circumstances surrounding the matter. As we recall, on October 22, 2022, the preliminary agreement on the appointment of bishops in China was extended for another two years. About a month later, the Holy See had to express its surprise and regret at the news of HE Msgr.’s appointment. Giovanni Peng Weizhao, Bishop of Yujiang, appointed Auxiliary Bishop of the Diocese of Jiangxi, not recognized by the Holy See and without being consulted or informed. As for Shanghai, the Holy See was informed of the provision adopted by the Chinese authorities for the transfer of HE Monsignor Giuseppe Shen Bin, Bishop of Haimen, but again was not involved. The decision to take the time before commenting publicly on the case must be attributed to the need to carefully assess both the pastoral situation of the diocese of Shanghai, recognized by the Holy See, which has been without a bishop for too long, and the Opportunity to transfer Monsignor Shen Bin, Esteemed Pastor.
Both transfers took place without the participation of the Holy See. This modus procedurandi does not seem to take into account the spirit of dialogue and cooperation that has been established over the years between the Vatican and the Chinese sides and has found a reference point in the agreement. However, the Holy Father Francis has decided to correct the canonical irregularity that has arisen in Shanghai, with a view to the good of the diocese and the fruitful exercise of the bishop’s pastoral ministry. The intention of the Holy Father is essentially pastoral and will allow Archbishop Shen Bin to work with greater serenity to promote evangelization and ecclesial communion. At the same time, we hope that, in agreement with the authorities, he can advocate a just and wise solution to some other issues that have been pending in the diocese for some time, such as the position of the two auxiliary bishops, HE Mons. Taddeo Ma Daqin, still prevented, and HE Mons. Giuseppe Xing Wenzhi, retired.
With regard to the confidentiality of the text, can you tell us what the provisional agreement provides for in this regard, or at least whether such cases are foreseen?
As is known, the interim agreement on the appointment of bishops in China was concluded between the parties on September 22, 2018 with a validity of two years and then renewed twice, the first in 2020 and the second in 2022. The text is confidential because not yet finally approved. It revolves around the fundamental principle of consensual decisions affecting the bishops. When situations arise that seem new and unpredictable, it will be a matter of dealing with them in good faith and with foresight, better re-reading what is written and being inspired by the principles underlying the elaboration became. We are therefore trying to clarify this point in an open dialogue and in a respectful confrontation with the Chinese side. Trusting in the wisdom and goodwill of everyone, we hope to come to positive conclusions, useful for continuing the journey and overcoming all difficulties.
Do you think that the unilateral transfers of bishops will be repeated in China? And why is it important for the appointment of bishops in China to be by consensus?
First of all, I would like to say that the transfers of bishops from one diocese to another are not a canonical anomaly, but provisions that fall, so to speak, within the “physiology” of the governance of the Church around the world, obviously requiring pastoral needs and ultimately the good of souls. Even in China, if a suitable candidate is not found in the vacant diocese, it makes sense to look for him more broadly. In this sense, the Holy See is not opposed to the transfer of bishops to China. The problem would arise if we didn’t act in concert. In my opinion, such difficulties will be avoided if the agreement is applied correctly. Therefore, it is important, I would even say imperative, that all episcopal appointments in China, including transfers, be made by consensus as agreed and that the spirit of dialogue between the parties be kept alive. Together we must prevent the discordant situations that give rise to disagreements and misunderstandings even within the Catholic communities, and the good application of the Convention is one of the means to do so, along with sincere dialogue.
What other issues would be important for both parties and why?
There are many issues that need to be addressed urgently because there are many complex situations and open questions in the Church in China. I mention only three: the Bishops’ Conference; Chinese bishops’ communication with the Pope; evangelism. First of all, the Holy See wants the bishops to increase their responsibility in the governance of the Church in China, and for this it is necessary to recognize as soon as possible an Episcopal Conference endowed with statutes appropriate to its ecclesial character and pastoral mission are equivalent to . In this context, regular communication must be established between the Chinese bishops and the Bishop of Rome, essential for effective communion, knowing that this is all part of the structure and teaching of the Catholic Church, which the Chinese authorities have always explained that they don’t want to change it. In fact, it has to be said that too many suspicions slow down and hinder evangelization work: Chinese Catholics, even those who are considered “clandestine”, deserve trust because they want to be sincerely loyal citizens and have their conscience respected in their faith. In order for the Gospel to spread in its fullness of grace and love and to bear good fruit in and for China, and for Jesus Christ to “become Chinese with the Chinese”, it is necessary to overcome the mistrust of Catholicism that does not exist To regard religion as alien and even less in conflict with the culture of this great people. It will be a great joy for us when this becomes a reality, and I confess that I personally pray to the Lord every day for this intention.
How do you see the future of the dialogue between the Holy See and the authorities of the People’s Republic of China?
First, I want to clarify that I agreed to give this interview because the Catholic faithful, not just those in China, have the right to be properly informed. In fact, I have received many inquiries about this from various ecclesial communities and people who are seriously interested in the subject. I therefore hope that my words will be useful in this sense and will help to clarify and solve difficulties. I am aware that obstacles along the way erode trust and drain positive energies. Nevertheless, the reasons for dialogue seem to me to be even stronger. In fact, the dialogue between the Vatican and the Chinese side remains open and I believe that it is a path that is, in a way, mandatory. Problems are inevitable, but if this dialogue grows in truth and mutual respect, it could prove fruitful for the Church and Chinese society. To make it more fluid and fruitful, I consider the opening of a stable Holy See Liaison Office in China to be extremely useful. Allow me to add that, in my opinion, such a presence would not only promote dialogue with the civil authorities, but would also contribute to full reconciliation within the Chinese Church and its journey towards a desirable normality.
The service inspired by the Gospel and not by economic and political interests, which the Church renders to peoples and their human, spiritual and material progress, precisely as a Catholic, is under the eyes of all honest observers. As Pope Benedict XV. In his letter Maximum illud of November 30, 1919, he emphasized: “The Church of God is Catholic and is alien to no people and no nation.” gave.
In conclusion, we have signed an agreement that can be described as historic, but which must be applied in its entirety and in the most correct way possible. Today, at the crucial moment of implementation, we need the goodwill, consensus and cooperation that have allowed us to enter into this far-sighted pact! The Holy See is determined to do its part to ensure that the journey continues.