Pope Francis marked the anniversary of the beginning of the war in Israel after the October 7, 2023, Hamas attack by calling a day of prayer and fasting for peace.

On October 6, Francis presided over a rosary for peace, without mentioning that the anniversary coincides with another significant event in the history of inter-religious relations.

During the Counter-Reformation, popes gave the rosary a role in explaining the triumph of Christians in the Holy League over the superior Ottoman forces at the Battle of Lepanto on October 7, 1571, an event still evoked today by neo-traditionalists opposing Islam.

In 1572, Pius V established the feast of Our Lady of Victories on October 7 to give thanks for the victory, and in 1573, Gregory XIII dedicated the day to the Virgin of the Rosary, merging her iconography with that of the Virgin of Victory.

There was much that Pope Francis could not mention.

And there was something that he should not have mentioned in his "Letter to Catholics in the Middle East," for example, the passage from the Gospel of John 8:44, which some consider the single most antisemitic line in the New Testament.

This is just one example of the disastrous effects of the events of October 7, 2023, and their aftermath on relations between Christians, Jews, and Muslims.

Globalisation and the future of Catholicism

The war also impacts church politics. The war in the Middle East since October 2023 has amplified the effects of the Russian invasion of Ukraine in 2022.

It has brought to the forefront three Italian cardinals on the international stage: Cardinal Pietro Parolin, Vatican secretary of state; Cardinal Matteo Zuppi of Bologna and Francis' special envoy for peace in Ukraine; and Cardinal Pierbattista Pizzaballa, the Latin Patriarch of Jerusalem.

Whatever happens between now and the next conclave, there is an Italianisation of the leading figures in the Catholic Church dealing with these major international crises.

Between the end of the Middle Ages and the early modern age, the Italianisation of the papacy and the Roman Curia was a response to the challenges brought to the church by the European powers and their support for schismatic demands.

We will see how the cardinals in the next conclave will respond to the challenges coming from the 21st-century world disorder.

"Having more cardinals from "the peripheries" means a college of cardinals more representative of the global Church, but also means a much higher number of cardinals physically distant from Rome and therefore potentially less able to advise the pope and the Curia."

The second effect is on the institutional responses of the Catholic Church and the Vatican in this age of geopolitical uncertainties. The globalisation of Catholicism means also a de-Europeanisation of the historical and religious narratives on the character and identity of the Church.

There have been previous phases of internationalization of the leadership of the Church in the College of Cardinals, especially since the 19th century, but today's diversification takes place in a situation Church in the Americas, especially in the United States.

This is visible in the list of the 21 new cardinals that Pope Francis will create in his tenth consistory of December 8.

This list sends strong signals to the countries that influence the destinies of the world: for example, creating as a cardinal Belgian missionary Dominique Joseph Mathieu, OFM Cap., archbishop of Tehran-Ispahan in Iran — a clear gesture to the United States and Israel at this time of serious risk of all-out war between Iran and an Israel supported by the United States.

But this internationalisation of the College of Cardinals also means the risk of overstretching the global institutional capacity of Catholicism.

Having more cardinals from "the peripheries" means a college of cardinals more representative of the global church, but also means a much higher number of cardinals physically distant from Rome and, therefore, potentially less able to advise the Pope and the Curia.

The strain on inter-religious relations

The third, most delicate, and disastrous series of effects concerns the future of the relations between the Catholic Church, Judaism and Islam.

This war in the Middle East broke out during the pontificate of Pope Francis, who is trying to do for the relations between the Church and Islam what John Paul II did for the relations with Judaism.

But now Catholicism must face the reality that institutionalised Christianity has been replaced as a source of antisemitism by some radical groups within Islam.

On the other side, there are Israel's political and constitutional trajectories under Prime Minister Benjamin Netanyahu.

In many ways, the State of Israel now faces the challenge of developing a modernity that reconciles religion and politics, a challenge that became more evident after the Holy See and Israel established full diplomatic relations in 1993.

Netanyahu's response to October 7 and his framing of relations between the Jewish state and Judaism are cementing a political theology of enmity between Jews and Muslims.

This challenges the post-Vatican II project of dialogue between the three Abrahamic religions as fundamental for peace-building, not only in the Middle East but as a paradigm for a new world order.

Vatican II set Catholic-Jewish dialogue in the context of European history, but that context is no longer the dominating working frame for interreligious relations, and not even for Jewish-Catholic relations.

The issue is not only that the moral lessons of World War II are now being sidelined or sometimes disregarded in secular post-colonial and de-colonial discourse.

In inter-religious dialogue, Jews and Muslims strongly committed to dialogue with the Catholic Church now feel that there is a growing set of issues that are not being acknowledged and understood in Rome.

This is paradoxically one of the fruits of the de-Europeanisation of the Vatican and global Catholicism. Vatican II set Catholic-Jewish dialogue in the context of European history, but that context is no longer the dominating working frame for inter-religious relations and not even for Jewish-Catholic relations.

On the other hand, the suffering of Palestinians and Christians in Gaza and Lebanon serves as yet another reminder of the challenges to fostering a culture of peace in today's high-tech warfare, where so-called pinpoint precision often accompanies indiscriminate bombings, leading to more innocent victims.

It also casts a dark shadow on the viability of the theology of liberation in the face of 21st-century state power and in the midst of wars and occupations where religion is manipulated into a "clash of civilizations."

The war unleashed by the events of October 7, 2023 risks squandering the journey made since the Second Vatican Council.

These events are happening during a time of the minimisation, in militant Catholic circles, of the theology of inter-religious dialogue within a Catholic Church that is more global but also far removed from Vatican II after 60 years.

After the conciliar declaration Nostra Aetate and especially after John Paul II, it was a common assumption that fighting antisemitism was an entry-level requirement for Catholics.

Sadly, this is no longer always true. It is not only the theology of new Catholic influencers but a broader process of de-theologisation and deculturation that reveals the marginalisation of Vatican II and its key documents on inter-religious relations, including Nostra Aetate and Dignitatis Humanae on religious liberty.

Impact of the war on the Catholic Church

One enormous problem is posed by radical traditionalist Catholic groups, but there are also the progressive Catholics who think that Vatican II is passé, the last gasp of a Church not inclusive enough, too Catholic to be modern.

There are some parallels between today's leftist progressivism and the blindness of socialists, communists, and radicals to antisemitism in the 20th century.

In many Western universities, the way administrators have handled the conflict and its aftermath has revealed that the religious diversity of Jews and Muslims and their protected status as minorities often does not align with the prevailing focus framed as sexual diversity and in ethnic-racial terms, particularly in the fight against "white supremacy," which tends to overlook religious considerations.

"One enormous problem is posed by radical traditionalist Catholic groups, but there are also the progressive Catholics who think that Vatican II is passé, the last gasp of a church not inclusive enough, too Catholic to be modern."

There is an irresponsible complacency that takes Vatican II for granted, but at times, there is also a programmatic liquidation of that chapter of our magisterial and theological tradition, becoming particularly problematic when on display in Catholic schools and universities.

Nostra Aetate and Christian-Jewish relations built many bridges in the post-Vatican II period, but many of these bridges now need to be inspected and, in some cases, rebuilt, also within Catholicism.

This war redefines the contours of what Karma Ben-Johanan, a professor of the Hebrew University of Jerusalem, called in her 2022 book on Christian-Jewish relations after Vatican II "the new covenant between Jews and Christians as the edict of the hour".

The new war in the Middle East represents a critical moment for that new covenant. October 7, 2023, and its aftermath affect the Catholic Church at the most profound institutional, theological and religious levels, with internal, international, and diplomatic dimensions that we have just begun to see.

• First published in La Croix International
• Massimo Faggioli is an Italian academic, Church historian, professor of theology and religious studies at Villanova University, columnist for La Croix

After signing the Declaration, they presented it to Pope Francis.

All three Abrahamic monotheistic religions share common goals and are in complete agreement in their approach to end-of-life situations.

The twelve-point Declaration aims to present the three religions' position about the terminally ill.

The Declaration begins by making it clear that the signatories "categorically" refuse euthanasia and assisted suicide.

These actions are "inherently consequentially morally and religiously wrong and should be forbidden with no exceptions. Any pressure upon dying patients to end their lives by active and deliberate actions is categorically rejected, the signatories say.

Another point concerns health care providers.

They should not be coerced or pressured to "either directly or indirectly assist in the deliberate and intentional death of a patient ... especially when it is against the religious beliefs of the provider ... conscientious objection that should be universally respected,".

In addition, validated and professional palliative care everywhere and for everyone should be encouraged and supported:

"...We are morally and religiously duty-bound to provide comfort, effective pain, and symptoms relief, companionship, care and spiritual assistance to the dying ... and their family."

The Declaration commends the laws and policies protecting the rights and the dignity of the dying ... to avoid euthanasia and promote palliative care.

In addition, society must make sure a patient's desire not to be a burden doesn't make them feel useless and subsequently lose awareness of their life's value and dignity.

All health care providers should have to create conditions so religious assistance is assured to anyone who explicitly or implicitly asks for it.

The Declaration commits the signatories to using their knowledge and research to shape policies promoting socio-emotional, physical and spiritual care and wellbeing.

They are also committed to engaging their communities on the issues of bioethics about the dying and "acquaint them with techniques of compassionate companionship for the suffering and dying".

In addition, they promise will raise public awareness about palliative care through education and providing resources concerning treatments for the suffering and the dying.

They have also committed to providing succor to the dying person's family and loved ones.

The Declaration calls on all policy-makers and health-care providers to familiarize themselves with this wide-ranging Abrahamic monotheistic perspective and teaching. In this way they will be able to provide the best care to dying patients and their families who adhere to the religious norms and guidance of their respective religious.

Lastly, the Declaration guarantees the signatories are "committed to involving the other religions and all people of goodwill".

Source

• Zenit
• Times of Israel
• Image: Vatican News

On Saturday, the first day of a two-day trip, he told Morocco's Catholic community they should avoid attempting to convert Muslims.

Instead, he suggested they should seek to have good ties with people of all faiths.

"Christians are a small minority in this country. Yet, to my mind, this is not a problem, even though I realize that at times it can be difficult for some of you," he said at a meeting with Catholic community leaders in Rabat's cathedral.

"The Church grows not through proselytism but by attraction," Francis said to applause.

"This means, dear friends, that our mission as baptised persons, priests and consecrated men and women, is not really determined by the number or size of spaces that we occupy, but rather by our capacity to generate change and to awaken wonder and compassion," he said.

Francis backs Morocco's efforts to promote a moderate version of Islam.

"We believe that God created human beings equal in rights, duties and dignity, and he calls them to live as brothers and sisters and to spread the values of goodness, love and peace," he said.

"That is why freedom of conscience and religious freedom, which is not limited to freedom of worship alone, but allows all to live in accordance with their religious convictions, are inseparably linked to human dignity."

In response, Morocco's King Mohammed VI underlined the importance of education to tackle radicalism.

He said the three Abrahamic religions (Judaism, Christianity and Islam) were created "to open up to one another and to know one another."

Religions offer venues to fight against radicalism through knowing one another, which will help rise to the challenges of our tormented times through education, the king said.

"To tackle radicalism, the solution is neither military nor financial; that solution has but one name: Education."

The monarch noted that in the face of ideology-linked violence and extremism prevailing in many parts of the world today, "it is clear the dialogue between the Abrahamic religions is insufficient."

He pleaded for rethinking the role of education in the struggle against extremism.

The king says ignorance, or erroneous interpretation of the peaceful and humanity-celebrating messages of religions, is the primary source of many of the problems facing the world.

"My plea for education is an indictment of ignorance. It is binary conceptions and the fact of not knowing one another well enough that are threatening our civilisations; it is certainly not religion."

When taught, understood, and practised as recommended in the scriptures, religion can be a source of blossoming relations between people and countries, he said.

On Sunday when celebrating Mass, Francis told the congregation that he encourages them "to continue to let the culture of mercy grow, a culture in which no one looks at others with indifference, or averts his eyes in the face of their suffering."

The languages used at the Mass reflected the fact that the Catholic community in Morocco is made up almost entirely of foreigners. The readings were in Spanish, Arabic and French; English, Portuguese and Italian were added for the prayers of the faithful.

More than a dozen Muslim leaders attended the Mass in a sign of friendship and were given seats near the front of the arena.

Source

• Morocco World News
• DW
• Reuters
• America Magazine
• Catholic News Service
• Catholic Herald
• Image: France 24

The Vatican says the good relations between the Holy See and Palestine were noted during the meeting, "as were the positive role of Christians and the activity of the Church in Palestinian society, enshrined in the Global Agreement of 2015."

Francis and Abbas also discussed reconciliation among the Palestinian people, as well as efforts to reactivate the peace process between Israelis and Palestinians, and to reach a two-state solution.

They hope for a renewed commitment on the part of the international community to meet the legitimate aspirations of both peoples.

The Vatican says particular attention was reserved for the status of Jerusalem.

Francis and Abbas underlined the importance of recognising and preserving Jerusalem's identity and the universal value of the Holy City for the three Abrahamic religions - Judaism, Christianity and Islam.

The 20-minute meeting concluded with a discussion about other conflicts afflicting the Middle East. The urgency of promoting paths of peace and dialogue, with the contribution of the religious communities, to combat every form of extremism and fundamentalism was flagged in this respect.

Source

• Crux Now
• Vatican News
• Image: BBC.com

At the same time, President Trump announced plans to eventually relocate the US Embassy to the holy city.

Pope Francis responded to the change in US policy, saying he wants the "status quo" to remain.

He says he is "profoundly concerned" about recent developments concerning Jerusalem.

He declared the city a unique and sacred place for Christians, Jews and Muslims and that it has a "special vocation for peace."

He appealed "that everyone respects the status quo of the city," according to UN resolutions.

"I pray to the Lord that its identity is preserved and strengthened for the benefit of the Holy Land, the Middle East and the whole world ...

"... and that wisdom and prudence prevail to prevent new elements of tension from being added to a global context already convulsed by so many cruel conflicts," he said on Wednesday.

Others have expressed concern about Trump's decision.

The Middle East has strongly objected to the move.

Carefully worded rebukes have also flowed in from US allies.

The US position in 1947 held that Jerusalem was a corpus seperatum: an internationally controlled entity that belonged to neither Arab nor Jew.

Bit by bit this view has altered. Firstly it adopted a policy of "limited internationalisation", while still opposing both Arabs and Israelis claiming Jerusalem as their capital.

Nonetheless, Israel has sought to claim Jerusalem as its capital.

Following the six-day war in 1967, a new policy was adopted.

This held that neither Israelis nor Arabs could claim Jerusalem as their capital.

The Vatican has long sought an internationally guaranteed status for Jerusalem that safeguards its sacred character for Jews, Muslims and Christians.

Francis spoke by telephone on Tuesday with Palestinian leader Mahmoud Abbas, after President Donald Trump forewarned Abbas of his decision to recognise Jerusalem as Israel's capital.

The Vatican said the call with Francis was made at Abbas's initiative.

Source

• The Washington Post
• The Washington Post
• National Catholic Register
• La Croix
• Zenit
• JSTOR
• Image: Time Magazine

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