The long isolation of the Church” “

Seven ecclesiastical provinces, 52 parishes, 6 pastoral seats: just some of the statistics of the Turkish Catholic Church. It comprises some 32,000 Catholics, a tiny minority (0.05%) in comparison with the Moslem majority. Their pastoral care is entrusted to 6 bishops, 59 priests and some 130 religious. Bishop Ruggero Franceschini , vicar apostolic of Anatolia, is the president of the Turkish Episcopal Conference. On the occasion of the 40th anniversary of the opening of Vatican Council II (11 October 1962) we asked him to assess the impact of the Council on the Turkish Church: a church with a long history, going back to the Council of Ephesus (431 AD) which repudiated the Nestorian heresy and proclaimed Mary the Mother of God. How was Vatican Council II received by the Turkish Catholic Church? “With enthusiasm, both by priests and by religious. Also because the Eastern Church considered itself well represented at the Council by Agagianian, one of the four cardinals who acted as moderators. The reaction of the laity was far more lukewarm. Various reasons for this can be adduced: their long isolation from the Church of Rome, the lack of collaboration between the various Catholic rites, and not least the fact that there was no talk at the time of dialogue or ecumenism”. What has changed since then? “Things have improved, also because relations between Turkey and the Holy See have been normalized and the renewal of Church personnel in Turkey has long been possible. In more recent years, the Turkish Church has been engaged, for example, in the translation of the Bible, various missals and hagiographies, and updated catechisms. Without forgetting the last event of great importance, the one we are still celebrating, and will conclude with the final assembly to be held in Istanbul from 5 to 8 December this year. I’m referring to a running ecclesial conference begun four years ago, first at the diocesan and then at the national level, with the title ‘From a Church of Presence to a Church of Witness’. It involves all seven Catholic rites present in Turkey. It’s a project that has involved not only the bishops, religious and clergy, but also – and in a surprising way – the laity”. What’s been done and what remains to be done to complete the Council’s implementation? “Though Commissions promoted by the Turkish Episcopal Conference have long existed, only in recent times have they acquired a higher profile: more particularly, the commissions that deal with ecumenism, Islamic-Christian dialogue, family, youth, catechesis, press and information. An analysis of the present situation of the Church in Turkey shows, for example, the loss of traditional ethical and religious values and the sense of sin, the lack of work and the thirst for profit that drives family members abroad, with the consequent disintegration of families under the negative influence of materialism, secularisation, hedonism… Due to a massive ‘exodus’, moreover, the number of Catholics, especially among the young, is progressively declining, and it is becoming ever more difficult to form a new family with the same religious credo. Mixed marriages are becoming ever more numerous too; they do not favour the Christian education of children. Also lacking is a ‘sense of community’ and the desire to live one’s own faith together, since the Christian minority is totally absorbed by solving its own problems and by planning ‘escapes’ to Christian countries elsewhere”. How do you intend to tackle these problems? “The most urgent tasks are, first, to undertake a renewed catechesis, tailored to each age group and especially to the family; a Christian initiation more attentive to prayer and the liturgy. Second, the reorganization and coordination of centres and methods of Catholic assistance and charity to those most in need, in liaison with diocesan Caritas and Turkish Caritas. Third, a more courageous and determined ecumenical dialogue, respectful of each group, but also striving to implement everything we could already live together: the celebration of Easter and other feasts. And fourth, a freer and more intensive intercultural and interreligious dialogue with Islam”. Ecumenism and interreligious dialogue were themes examined by the Council… “Interreligious dialogue is thriving, especially among simple people. Especially in pro-government cultural circles, normally highly politicized, it is becoming difficult, however, to overcome the mistrust of Christians, who are considered as propagandist ‘missionaries’. As regards ecumenism, the human and religious relations between Christians are very good. We frequently invite each other to attend our respective celebrations. At the level of the local Churches, no theological problems exist. As regards the role of the Pope, we prefer to speak of a primacy of honour and authoritativeness rather than one of jurisdiction. In the celebration of solemnities or the sacraments, joint agreements already exist at the local level. We are convinced that only by sharing experiences of life with our sister Churches can we overcome divisions”.