“Religion and Freedom of Speech Are Both Fundamental Human Rights,” Underlines Archbishop Leo Boccardi

Islam and Christianity have both all through the history undergone diverse challenges, which have been able every now and then to come to the surface in the form of disputes or confrontation. However, the ancient land of Iran has never employed an approach linked with religious war and that has prepared the country to be a suitable ground for dialogs between religions, philosophers and the intellectual. Over the past recent years, as the extremist movements have soared in the region and the world in the name of religion, the importance of the dialog between religions and also fighting the roots of extremism and obsolete thoughts have gained much more attention. Hence, Islam and Christianity can play an active role in realizing peace and stability in the world. His Majesty, Pope Francis, too, has placed considerable emphasis on the significance of dialogs between religions. Therefore to delve deeper into the position and structure of the Vatican and also the role of freedom of speech as well as the procedure of fighting extremism and terrorism, we held an interview with Archbishop Leo Boccardi Apostolic Nuncio of the Holy See (Vatican Ambassador) to Iran.

AVA Diplomatic’s Exclusive Interview with

Archbishop Leo Boccardi Apostolic Nuncio of the Holy See (Vatican Ambassador) to Iran.

Interview by Mohammadreza Nazari

When did you become a priest and what phases did you go through to achieve this position?

Thank you very much! Your first question is about my own personal story, asking me to recount my life’s history in a few witty remarks, though indeed my whole life’s story is the story of my vocation to the priesthood!  I was ordained a priest on the 24th of June 1979 by Pope John Paul II in St Peter’s Basilica in the Vatican.  This date marks the completion of my formation, of my studies which I had begun in the 1960s in the little seminary of my diocese, in Larino, then continued in the major seminary of Benevento and in the Lateran Seminary in Rome.  I had a classical formation of philosophy and theology.  After my Classical High School diploma, I studied philosophy, theology at the Pontifical Lateran University, and then specialized in moral theology at the Alphonsiana Academy in Rome.  Having returned to the diocese, I was called on to teach at the Regional Seminary of Chieti. There I also had the role of mentor and spiritual guide to candidates for the priesthood.  Many of these are today priests and there is even a bishop among them!  After 5 years of teaching, I was asked to continue my studies in the Pontifical Ecclesiastical Academy to prepare me for the Diplomatic Service of the Holy See.  After a degree in theology, a license in Canon Law and studies in international law, in 1987 I was sent to Uganda, as Secretary of the Apostolic Nunciature there. Later I went on to Papua New Guinea, the Solomon Islands, then to Brussels for the European Union.  Returning to the Vatican, I was for six years special secretary of Cardinal Tauran, who was then Secretary for Relations with States, and in charge of the desk for human rights of the Secretariat of State.  After this wonderful experience in the Vatican I was nominated Permanent Observer to the International Organizations in Vienna and in the office of the AIEA, I was seated next to the Representative from Iran  … a portent of the future?  In 2007 Pope Benedict appointed me Apostolic Nuncio in Sudan and in Eritrea and in 2013 Pope Francis sent me here to Tehran.  Looking back at my life, I realize that all can be summarized in two words: call and response, the call of God to serve him in the priestly ministry and my response, my yes, which brought me by way of varied experiences to serve him in different fields but always at the service of the mission of the Church and of the Gospel. The motto of my ministry is “Domus nostra in itinere“, my home is the world and I feel at home in every country.

For a bishop to be appointed the ambassador of the Vatican, what scientific and executive backgrounds are requested?

In the Catholic Church nobody studies in order to become a bishop, to become an Apostolic Nuncio, to take up a career, to be successful, to become someone of note, Cardinal or Pope! No, the ministry is a service!  In this service there may come a request from a superior to devote oneself to a particular mission, to perform a service with special responsibilities.  I did not choose to become a bishop or a nuncio, as I did not choose to become a priest. The Church, my superiors decided on my gifts, my abilities and they entrusted me with an important mission. Certainly a particular competence is necessary, the result of a demanding and long course of studies. In general as is required by the Code of Canon Law, one is required to have a degree in theology or in canon law or at least to have demonstrated a competency in the material. For the diplomatic service of the Holy See, there is in Rome, beside the Pantheon, one of the oldest schools in the world of diplomacy, the Ecclesiastical Academy, specifically for the preparation of the diplomatic personnel of the Holy See.  There I studied international law and followed specific courses in ecclesiastical diplomacy, in addition to foreign languages, history and political geography.

Given your ambassadorship in Sudan and Eritrea, what has the Vatican’s top priority been to extend Christianity through Africa?

I can’t say that I know all of Africa.  I spent some ten years there, first in Uganda and then in Sudan and Eritrea, countries in which I found war, poverty, ethnic conflict … who can forget Darfur or not be saddened by what is happening in Southern Sudan, which recently became independent and is now sinking into war and misery?  I don’t believe we can say “extend Christianity through Africa.” The Church in Africa is a living reality, present, active, fully inculturated into the life and culture of Africa.  It is a missionary Church in the sense that she finds herself with the great challenge of announcing the Gospel in today’s reality, in the dialogue with other religions and in the service of improving the human condition. The priorities then, it seem to me are: evangelization, enculturation, nurturing peace between the various ethnic groups, the struggle against poverty, inter-religious dialogue and dialogue with the indigenous religions.  Pope Benedict spoke of Africa as the “Continent of Hope,” and I am in agreement, because the Church in Africa is a young Church and the young are the hope of the world!

What did the diplomatic ties between Iran and the Vatican first come to existence?

I thank you for this question as it stimulates my interest in history. In fact diplomatic relations between the Holy See and Iran call for a more profound study because they date back centuries! For this reason I would invite some history student of Tehran University to undertake this most interesting research. My predecessor, H. E. Mons. Annibale Bugnini, in his book “La Chiesa in Iran” dedicates a chapter to the subject of relations between Iran and the Holy See and writes (I translate) “Persia is the first Asian country, if I am not mistaken, to have close diplomatic relations with Rome. It proves in fact to be one of the oldest of the Pontifical diplomatic missions” (page 368).

I see this history of diplomacy as being composed of 4 phases:

The first phase; the events surrounding the first contact and beginnings, date to the decision of the Council of Lyon in 1245. In 1222 Iran was occupied by the Mongols who displayed a friendly attitude towards Christianity and showed an interest in contacting the Pope in the cause of making war with the Turks and Egypt.

The second period was begun by Shah Abbas I.  In a note of the Papal Chancellery dated 1604 one reads that “the pope proposes to accredit a distinguished person to Your Imperial Majesty as ambassador and asks Your Majesty to consider sending a permanent representative to his court to reside at Rome if he should so desire, that the communication of secrets and proposals be frequent and frank.”

The third period coincides with the nomination of the first Apostolic Delegate sent by Pope Pius IX in 1874.

Finally the decision to establish official diplomatic relations was adopted on the 2nd of May 1953 when the Apostolic Delegation was elevated to the rank of Internunciature with the nomination of a representative to the Imperial Court and an Envoy Extraordinary and Minister Plenipotentiary to the Vatican. At this time Pope Pius XII was Supreme Pontiff, Shahinshah Arymehr, sovereign of Iran and Dr. Mossadeq was Prime Minister. Finally on the 26th of March, 1966 the Internunciature became an Apostolic Nunciature.  So it is now 60 years that stable and official diplomatic relations have existed …. a date to be celebrated….Inshalla!

When did you begin your diplomatic service in Iran? What is your top priority during your ambassadorship here?

As I have already mentioned, I began my mission in Iran on November 2013 with the presentation to President Rouhani of the credentials with which Pope Francis accredited me to your country. Some days before setting out for Tehran the Holy Father gave me these instructions: “The door of dialogue should always remain open.”  These words of the Pope are my guiding star for my mission in Iran.  Dialogue with the authorities, with the Christian community, with civil society. My house is open to all and I am ready to dialogue with all.  Perhaps the word “dialogue” is often misused today; dialogue is not drawing room chatter, dialogue means listening to each other, it means knowledge, accepting that the other thinks in a different way, dialogue is about knowing one another so that we can respect each other and live together.

What then does the Nuncio do in Iran?  First of all he serves, helps, encourages, supports the Christian community because I am sent by the Pope to the local Church, I have a pastoral and ecclesiastical role and character. Then I am a diplomat who has the responsibility to maintain and strengthen the ties which exist between Iran and the Holy See, never interrupted, made up of exchanges and common projects.

During the year in which I have been here in Iran I have been able to organize high level visits to the Vatican and also here in Tehran.  The recent visit of the Vice-President to Pope Francis is a clear sign that our doors are open and we are ready to welcome anyone who comes with a desire for peace!

 Considering the rich civilization backgrounds in  Iran, what plans do you have to realize the dialogue between religious institutions of the Vatican and Iran?

The dialogue between Iran and the Holy See is organized by the Pontifical Council for Interreligious Dialogue. You know, dialogue is a two-way communication, it implies speaking and listening, giving and receiving, for mutual growth and enrichment. It includes witness to one’s own faith as well as an openness to that of the other. It is not a betrayal of mission of the Church, nor is it a new method of conversion to Christianity.  Although the Council is the central office for dialogue in the Catholic Church, dialogue is mainly carried out in and through the local Churches. Many local Churches have dialogue commissions, at the national or regional level. The Council works in close collaboration with these, and encourages their formation where they do not yet exist. The ecumenical dimension of interreligious dialogue is kept in mind with the corresponding office in the World Council of Churches. The Council restricts itself only to religious questions. Its brief does not extend to socio-political issues.  The same Council provides scholarships for students who wish to pursue studies at the Gregorian University in Rome in the subject of inter-religious dialogue.

It is to be mentioned that since 1994, the Pontifical Council for Interreligious Dialogue maintains  regular contacts with the “Islamic Culture and Relations Organization (ICRO)” and its “Centre for Interreligious Dialogue (CID)” in Tehran.  The latest of a series of meetings and conferences took place in Tehran from 25-26 November 2014  on “Christians and Muslims in Constructive Dialogue for the Good of the Society” under the joint chairmanship of His Excellency Dr. Abuzar Ebrahimi Torkaman, President of the Islamic Culture and Relations Organization, and His Eminence Cardinal Jean-Louis Tauran, President of the Pontifical Council for Interreligious Dialogue. The next meeting, the 10th round of these dialogues, shall take place in Rome in 2016.

Certainly your great country Iran and the Holy See can discover, many other points of common interest and encounter; I am thinking for example of education, family, art, museums, archives, or astronomy as there was just recently.    But there is also an important and urgent collaboration required such as in the struggle against terrorism, extremism and violence.  Can what is happening close to us, in neighboring countries, the martyrdom of so many Christians leave us indifferent or passive?  But as you know, an Ambassador proposes and suggests, the decisions are then made by those who have the responsibility. We say “videant consules”……

 For Muslims and Christians to be able to successfully converse with each other, they should possess a fine understanding of one another; what steps has the Vatican taken in this regard?

The great milestone in Christian-Muslim dialogue is the second Vatican Council and its teachings expressed in the document “Nostra Aetate.” We must also remember the teaching of Pope John Paul II and of Pope Francis.  The Council (Nostra Aetate, 3) affirms that: “The Church regards with esteem also the Moslems.  They adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet.  They also honor Mary, His virgin Mother; at times they even call on her with devotion.  In addition, they await the Day of Judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.”

On this basis one can explain many other similar points of agreement between our faiths: when the Christian opposes idolatry and atheism, when he rejects a materialistic vision of the world, he feels close to the Muslim view. When the Church defends and promotes social justice for all peoples, moral values, peace and liberty, Islam shares the same thought.  Both adore the One God and recognize the duty of submitting oneself to Him. Both have faith in his goodness and mercy and ask him to forgive them their sins.  Both believe in the Resurrection and Universal Judgment.  Both have the obligation of doing good and avoiding evil.  There is therefore a great similarity, sealed by the Qur’an when it declares “You will certainly find the nearest in friendship to those who believe to be those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly” (Surah V, 83).

You have used the words: “converse with each other” … another way of saying “to dialogue.” Is dialogue possible between Muslims and Christians, between Shia and Christians? History tells us that it ought to be possible.  In the middle of the XVII century, under Shah Abbas I, who established Shi’ism as the state religion, and under Abbas II (1642-1677) there were public disputes between ayatollahs, Catholic missionaries and Armenian priests.  The Shah, the Prime Minister and other high court dignitaries participated in these disputes. They lasted for hours and hours until nightfall. It was possible to distribute explanations of the Catholic Faith among the people and the polemical writings of both sides. Much more liberty was allowed at that time than what was to be permitted in the succeeding centuries.

Probably the climate of opinion in that period- which is described as one of iron from the political point of view – was more favorable to amenable minds. Dialogue is difficult, but not impossible: the meeting, the exchange of views in an atmosphere of mutual respect, serves to overcome prejudice on either side; to highlight what unites, to make clear and tolerable what divides. For Christians knowing the living faith, abandonment to God, fidelity to prayer, the integration between religious and civil life, which is to be found among Muslims, are matters of salutary reflection. For Muslims the acquaintance with a sincere Christianity, charitable and open, cannot be other than a positive experience.

As the interview proceeds, we would much like to know more of the executive  and decision-making structures of the Vatican. What parameters does the College of Cardinals consider when electing a new Pope?

The organization, structure, responsibilities, purposes and authority of the institutions of the Holy See are regulated by the Code of Canon Law, especially the section of Book II, part II, dedicated to the to the Hierarchical Constitution of the Church, but also to its own laws found in the Apostolic Constitution “Pastor Bonus” of Pope John Paul II of 1988.  This is the structure of the Holy See as outline by this Pontifical document:

SECRETARIAT OF STATE

First Section (arts. 41-44)

Second Section (arts. 45-47)

CONGREGATIONS

Congregation for the Doctrine of the Faith (arts. 48-55)

Congregation for the Oriental Churches (arts. 56-61)

Congregation for Divine Worship and the Discipline of the Sacraments (arts. 62-70)

Congregation for the Causes of Saints (arts. 71-74)

Congregation for Bishops (arts. 75-84)

Pontifical Commission for Latin America (arts. 83-84)

Congregation for the Evangelization of Peoples (arts. 85-92)

Congregation for the Clergy (arts. 93-104)

Pontifical Commission Preserving the Patrimony of Art and History (arts. 99-104)

Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life (arts. 105-111)

Congregation of Seminaries and Educational Institutions (arts. 112-116)

TRIBUNALS

Apostolic Penitentiary (arts. 117-120)

Supreme Tribunal of the Apostolic Signatura (arts. 121-125)

Tribunal of the Roman Rota (arts. 126-130)

PONTIFICAL COUNCILS

Pontifical Council for the Laity (arts. 131-134)

Pontifical Council for Promoting Christian Unity (arts. 135-138)

Pontifical Council for the Family (arts. 139-141)

Pontifical Council for Justice and Peace (arts. 142-144)

Pontifical Council Cor unum (arts. 145-148)

Pontifical Council for the Pastoral Care of Migrants and Itinerant People (arts. 149-151)

Pontifical Council for Pastoral Assistance to Health Care Workers (arts. 152-153)

Pontifical Council for the Interpretation of Legislative Texts (arts. 154-158)

Pontifical Council for Inter-Religious Dialogue (arts. 159-162)

Pontifical Council for Dialogue with Non-Believers (arts. 163-165)

Pontifical Council for Culture (arts. 166-168)

Pontifical Council for Social Communications (arts. 169-170)

ADMINISTRATIVE SERVICES

Apostolic Camera (art. 171)

Administration of the Patrimony of the Apostolic See (arts. 172-175)

Prefecture for the Economic Affairs of the Holy See (arts. 176-179)

OTHER INSTITUTES OF THE ROMAN CURIA

Prefecture of the Papal Household (arts. 180-181)

Office for the Liturgical Celebrations of the Supreme Pontiff (art. 182)

But as you know the Holy Father, Pope Francis intends to prepare a reform of the Roman Curia and has established a group of Cardinals who are working to this end.  In the same manner has already instituted a new entity for the management and organization for all sections of the administration of financial affairs and properties of the Holy See with the new Secretariat for the Economy.

Your question regarding the parameters followed by the Cardinals for the election of the Roman Pontiff makes me smile a little because we are not here in the presence of an electoral campaign and votes are not bought or sold with easy promises! Certainly the Cardinals know each other very well and are aware of the thoughts and accomplishments of their brothers throughout the world. The Apostolic Constitution governing the election of popes regulates this important event in the life of the Church, not leaving it to the discretion of the electors.  We believe that the Holy Spirit illumines the Cardinals to choose the Pastor of the Church and up to day it seems that they have not been mistaken! At least in the majority of cases … some Popes in fact have not been masters of virtue!  But fortunately the Renaissance has been over for some time!

Under what circumstances can the Pope tender his resignation? How is his request viewed? How  many times has a resignation occurred?

The canons of the Code of Canon Law answer your question with regard to the Roman Pontiff, in particular canons 331-335.  Canon 332, paragraph 2 clearly states that for the validity of the resignation from office it needs only to be done freely, without being imposed by anyone, duly manifested and that it does not require acceptance on the part of anyone.  Exactly what happened on the 11th of February 2013 with the resignation of Pope Benedict XVI.

History records only two cases of resignation from the office of the Roman Pontiff, the one of Pope Benedict and that of Pope Celestine V on the 13th of December 1294.  Pope Celestine was a monk by the name of Pietro da Morrone and came from my own region of Molise in Italy, having been born in Sant’Angelo Limosano. His body rests in the beautiful Basilica of Collemaggio at L’Aquila as it was in that city that he had been elected Pope.

 What factors caused Pope Benedict XVI’s resignation after almost 600 years?

It was Pope Benedict himself who explained his decision to the Cardinals assembled in consistory and he did so in the following words: “I have convoked you to this Consistory, not only for the three canonizations, but also to communicate to you a decision of great importance for the life of the Church. After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry. I am well aware that this ministry, due to its essential spiritual nature, must be carried out not only with words and deeds, but no less with prayer and suffering. However, in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the barque of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me. For this reason, and well aware of the seriousness of this act, with full freedom I declare that I renounce the ministry of Bishop of Rome, Successor of Saint Peter, entrusted to me by the Cardinals on 19 April 2005, in such a way, that as from 28 February 2013, at 20:00 hours, the See of Rome, the See of Saint Peter, will be vacant and a Conclave to elect the new Supreme Pontiff will have to be convoked by those whose competence it is.”

What does the Roman Curia chiefly do and what is its rule in running the churches all around the world?

Also the answer to this question is in the Pastor Bonus. The Roman Curia is the complex of dicasteries and institutes which help the Roman Pontiff in the exercise of his supreme pastoral office for the good and service of the whole Church and of the particular Churches. It thus strengthens the unity of the faith and the communion of the people of God and promotes the mission proper to the Church in the world. In harmony with the Second Vatican Council, this inspiration and intent establish and express the steadfast activity of the renewed Curia, as in these words of the Council: “In exercising his supreme, full and immediate authority over the universal Church, the Roman Pontiff employs the various departments of the Roman Curia, which act in his name and by his authority for the good of the Churches and in service of the sacred pastors.” Consequently, it is evident that the function of the Roman Curia, though not belonging to the essential constitution of the Church willed by God, has nevertheless a truly ecclesial character because it draws its existence and competence from the pastor of the universal Church. For the Curia exists and operates only insofar as it has a relation to the Petrine ministry and is based on it. But just as the ministry of Peter as the “servant of the servants of God” is exercised in relationship with both the whole Church and the bishops of the entire Church, similarly the Roman Curia, as the servant of Peter’s successor, looks only to help the whole Church and its bishops.

What are the main duties of the Secretariat of State in the Vatican?

The Secretariat of State provides close assistance to the Supreme Pontiff in the exercise of his supreme office. The Secretariat is presided over by the Cardinal Secretary of State. It is composed of two sections, the First being the Section for General Affairs, under the direct control of the Substitute, with the help of the Assessor; the Second being the Section for Relations with States, under the direction of its own Secretary, with the help of the Undersecretary.

 First Section: It is the task of the First Section in a special way to expedite the business concerning the daily service of the Supreme Pontiff; to deal with those matters which arise outside the ordinary competence of the dicasteries of the Roman Curia and of the other institutes of the Apostolic See; to foster relations with those dicasteries and coordinate their work, without prejudice to their autonomy; to supervise the office and work of the legates of the Holy See, especially as concerns the particular Churches. This section deals with everything concerning the ambassadors of States to the Holy See. In consultation with other competent dicasteries, this section takes care of matters concerning the presence and activity of the Holy See in international organizations. It does the same concerning Catholic international organizations. It is also the task of the First Section: to draw up and dispatch apostolic constitutions, decretal letters, apostolic letters, epistles, and other documents entrusted to it by the Supreme Pontiff; to prepare the appropriate documents concerning appointments to be made or approved by the Supreme Pontiff in the Roman Curia and in the other institutes depending on the Holy See; to guard the leaden seal and the Fisherman’s ring. It is likewise within the competence of this Section: to prepare for publication the acts and public documents of the Holy See in the periodical entitled Acta Apostolicae Sedis, through its special office commonly known as the Press Office, to publish official announcements of acts of the Supreme Pontiff or of the activities of the Holy See; in consultation with the Second Section, to oversee the newspaper called L’Osservatore romano, the Vatican Radio Station, and the Vatican Television Centre. Through the Central Statistical Office, it collects, organizes, and publishes all data, set down according to statistical standards, concerning the life of the whole Church throughout the world.

Second Section: The Section for Relations with States has the special task of dealing with heads of government and has within its competence: to foster relations, especially those of a diplomatic nature, with States and other subjects of public international law, and to deal with matters of common interest, promoting the good of the Church and of civil society by means of concordats and other agreements of this kind, if the case arises, while respecting the considered opinions of the groupings of bishops that may be affected; in consultation with the competent dicasteries of the Roman Curia, to represent the Holy See at international organizations and meetings concerning questions of a public nature; within the scope of its competence, to deal with what pertains to the papal legates. In special circumstances and by mandate of the Supreme Pontiff, and in consultation with the competent dicasteries of the Roman Curia, this Section sees to the provision of particular Churches and the constitution of and changes to these Churches and their groupings. In other cases, especially where a concordat is in force, this Section has competence to transact business with civil governments.

The Secretariat of State is presided over by a Cardinal who assumes the title of Secretary of State of His Holiness. As the Pope’s first collaborator in the governance of the universal Church, the Cardinal Secretary of State is the one primarily responsible for the diplomatic and political activity of the Holy See.  His Eminence Cardinal Pietro Parolin is the present Secretary of State. I am honored by his friendship because we were together at the Pontifical Ecclesiastical Academy and we served for some years at the Secretariat of State in the Section for Relations with States. When I was appointed Nuncio to Sudan Mgr. Parolin was appointed Nuncio to Venezuela and from there, last year, Pope Francis called him to the Vatican. He is the “first” collaborator of the Pope because he is the “best” of all collaborators, very well known for his prudence, experience and diplomatic ability!

How does Pope Francis find some movements which lead to a conflict between the religions? How can freedom of speech and blasphemy be separated in this attitude?

Now your questions are becoming really “hot” as they concern themes which really touch the lives of people, such as religious liberty, respect for what each of us believes and also the theme of freedom of expression.  In the press conference of His Holiness Pope Francis on board the flight from Colombo to Manila, on Thursday the 15th of January 2015, he replied in a very clear manner to the journalist who asked him about the relationship between religion and freedom of expression. These are the words of the Pope which have no need of any further explanation: “I believe that freedom of religion and freedom of speech are both fundamental human rights. One cannot… we think… You are French, so let’s go to Paris! Let’s be frank. There is a truth that we cannot overlook, namely, that everyone has the right to practice his or her religion freely, without offending others. That is what we do, what we all want to do. Second, we cannot offend others, make war or kill in the name of one’s own religion, that is, in God’s name. What is happening now makes us a little… it astounds us. But we always think of our history: how many wars of religion have we had! You may think of the Saint Bartholomew’s day massacre… How do we make sense of this? We too have sinned in this regard. But we cannot kill in God’s name. This is an aberration. To kill in the name of God is an aberration. I believe that this is the most important thing about religious freedom: to exercise it in freedom, without offending, but also without imposing it or killing for it.

Freedom of expression. Everyone not only has the freedom, the right, but also the obligation, to say what they think in order to promote the common good. The obligation. Think of a elected official, a senator: unless they say what they think is right, they are not working for the common good. Not only these people, but so many others. We have the obligation to speak openly, to enjoy this freedom, but without offending others. It is true one cannot respond violently, but if my good friend Dr Gasbarri here insults my mother, he’ll get punched for it! This is normal! It is normal. We cannot provoke others, we cannot insult their faith, we cannot mock their faith. In one of his speeches, I don’t recall where, Pope Benedict spoke of this post-positivistic mentality, post-positivistic metaphysics, which ultimately led to the idea that religions or expressions of religion are a sort of subculture which are tolerated but insignificant; they are not part of our enlightened culture. This is one legacy of the Enlightenment. All those people who belittle religions, who mock them, who “toy with” other people’s religion, they antagonize others and what happens to Dr Gasbarri if he says something against my mother can happen to them. There is a limit. Every religion has dignity, every religion which respects human life, the human person. I cannot mock it. This is a limit. I used this example of the limit, in order to say that in freedom of expression there are limits like those regarding my mother. I don’t know if it succeeded in responding to your question. Thank you”.

How does the Pope see subjects such as population control through taking contraceptives or conducting abortion?

This question which you now ask me would require one or two further interviews, the answers being so complex.  I should refer to the Encyclical “Humane Vitae” of Pope Paul VI, to the teachings of John Paul II and to all the traditions of the Church. With regard to the position of the Catholic Church concerning abortion, the answer is clear: the abortion, deliberate termination of pregnancy by killing the unborn child, such direct abortion, willed either as an end or a means, is gravely contrary to the moral law. The Church attaches the canonical penalty of excommunication to this crime against human life. The  Catechism of the Catholic Church, recently translated also into farsi, speaks very clearly: Human life must be respected and protected absolutely from the moment of conception. Concerning the question of contraceptives, Pope Francis mentioned the “key phrase” during the press conference from Manila to Rome: “That is why the key phrase for responding is one which the Church constantly uses, as I do: it is “responsible parenthood”. How does this work? With dialogue. Each person with his or her pastor has to try to exercise this responsible parenthood.

The example I mentioned just now, about the woman who was expecting her eighth child and already had seven caesarean births: this is a form of irresponsibility. [Some might say:] “No, I trust in God”. “But, look, God gives you the means, be responsible”. Some people believe that — pardon my language — in order to be good Catholics, we should be like rabbits. No. Responsible parenthood. This is clear and it is the reason why in the Church there are marriage groups, there are experts in this area, there are pastors, and people are trying. And I know of any number of solutions which are licit and have helped for this. You did well to ask me this. Something else is curious, which does not have to do with this directly, but is in fact related. For very poor people, a child is a treasure. True enough, here too one needs to be prudent. But for them a child is a treasure. God knows how to help them. Maybe some are not prudent in this area, that is true. Responsible parenthood. But we also need to consider the generosity of those fathers and mothers who see in every child a treasure.”

Does the Vatican have any plans to hold dialogue among different Christian offshoots? Especially one with the Protestant Churches?

Your question refers to what we describe as “ecumenism.” As you know, from the historical point of view, the ecumenical movement has a relatively recent origin, growing initially from a movement within the Protestant Churches and gradually spreading to the Orthodox and Catholic world.

In the Protestant setting, the beginning of the ecumenical movement came about at the World Missionary Conference which was held in Edinburgh in 1910. It marked the culmination of a series of meetings which brought together Protestants largely concerned with announcing the Gospel to the world.  The eight commission had as its own specific theme of discussion “Cooperation and the promotion of unity.” One should also remember the different movements of spiritual renewal of the second half of the 19th century (for example the Oxford Movement, the World Evangelical Alliance, Women’s World Day of Prayer ….).

The Catholic Church had also made its voice heard on a number of occasions in calling for unity, both in its official documents and its encouragement of ecumenical initiatives. But beginning from 1958, with the election of Pope John XXIII, the Catholic Church gave a notable contribution to the cause of unity. The Second Vatican Council, with its decree “Unitatis Redintegratio” fixed the ecumenical criteria and opened up new ecumenical horizons.   Within Catholicism, after a first phase in which ecumenism was seen as the “return to Catholicism” of the other Christian denominations, the approach completely changed with the Second Vatican Council.  There emerged an awareness of the strong communion which continued to bind together the different Christian denominations, so that one spoke of “sister” churches. All are in fact fully members of the same family, even though not in perfect communion.  The Pontifical Council for Promoting Christian Unity is the entity of the Holy See which works with our “separated brethren” to achieve – with the help of God – the unity of all Christians.

One of the contemporary priorities of the Holy See in its foreign policy is to emphasize the solution of the Israeli-Palestinian conflict. What practical strategies have been thought up by the Holy See in this regard?

The Israeli-Palestinian conflict that has been going on for too long already, it continues to be a factor of instability in the region and also at the international level due to the symbolic and emotional valence that it has on many nations, especially of Muslim majority.

The Holy See supports the right of Israel to live in peace and security within its boundaries recognized by the international community. However, the Holy See believes that also the Palestinian people have the right to a sovereign and independent homeland, to live with dignity and to be able to move freely. After more than 60 years of war and violence, it is clear that there is no “military” solution for this conflict:  both parties must find a fair compromise through dialogue, which takes into account of the legitimate aspirations of both peoples and that allows  good neighborly relations between Israel and the Arab world.

Another important issue is that related to the City of Jerusalem. The Holy See does not enter into the question of its sovereignty but hopes that an agreement between the Parties on a statute, which should be internationally recognized, and that guarantees religious freedom to the residents and the freedom of access to the pilgrims. It is important, in fact, that the identity and the sacred character of Jerusalem must be protected. Likewise,  its cultural and religious heritage whose value is universal, are also to be defended.

The Holy See encourages in different ways, through the proper diplomatic channels, the resumption of negotiations and at the same time emphasizes the importance of prayer for peace. In this respect I would like to mention the significant prayer initiative which took place at  Vatican on 8 June 2014  at the initiative of Pope Francis with the participation of the Presidents of Israel and Palestine.

As for Palestine, the position of the Holy See was expressed in a statement following the vote that took place on 29 November 2012 when the General Assembly of the United Nations  approved a resolution that recognized Palestine as  an Observer State, a non-member of the United Nations. The Holy See has seen this vote  as part of the attempts to find a definitive solution, with the support of the international community that already  addressed the issue by the Resolution 181 of 29 November 1947 of the General Assembly of the United Nations, which had foreseen the creation of two states,  which till now only one has seen the light. The result of the vote, favorably welcomed by the Holy See, does not constitute the solution to the problems existing in the region, to which it can be responded adequately only by engaging effectively to build peace and stability, in justice and respect for the legitimate aspirations of both Israel and Palestine, with the resumption of the negotiations in good faith.

On 15 February 2000, a Basic Agreement between the Holy See and the P.L.O was signed. In order to complete it, since few years  a Global Agreement between the Holy See and the State of Palestine   is being developed and now it is at a good point. The Holy See entertains diplomatic relations with Palestine although they are not at the Embassy level but at the level of diplomatic mission headed by an Ambassador Representative of the State of Palestine. From the Holy See there is an Apostolic Delegate.

At the end of this interview I wish to thank you very much for your kind patience in listening to me and for giving me the possibility to say something about the Holy See and its activity in the world. I hope that your readers will find interesting at least some information I tried to present hoping that I succeed in enlighten this “unique” reality in the international community which is the Holy See and not the Vatican as commonly peoples say. Thank you, may God bless you and…. Happy Norooz!