atican statements about hoping to develop diplomatic ties with China make big headlines, but such expectations are often frustrated by negative reports on how China treats some Church people in the mainland.
China and the Vatican have forged diplomatic ties, respectively, with 169 and 179 countries, yet relations between the two are not normal. The Vatican is the only nation in Europe that has no diplomatic links with China. China and the Holy See, the world's most and least populous nations, have exerted considerable influence in the international arena. So what keeps them from restoring diplomatic relations with one another? From the start, China's central government has professed a sincere desire to cultivate normal links with the Holy See, but it insists on two fundamental conditions. First, the Vatican must sever its "diplomatic ties" with Taiwan and recognize the People's Republic of China as the only legitimate government of China. Second, the Vatican must not interfere with China's internal affairs, including anything that might be addressed in the name of religion.
The Vatican has also repeatedly expressed the desire to establish diplomatic ties as soon as possible. In 1999 and 2005, Cardinal Angelo Sodano, the Vatican's former Secretary of State, explicitly asserted that Sino-Vatican relations are a matter of urgency. If China agreed, he declared on each occasion, the Vatican was ready to transfer its nunciature from Taipei to Beijing -- not the next day but that very night. What do the Chinese government's two fundamental principles really mean? Why have China and the Vatican still not established diplomatic relations and, instead, why have new conflicts surfaced? The Taiwan issue apparently is just one of the government's concerns. More crucial is the problem of selecting and appointing bishops, which seemingly is a power struggle whose resolution requires clearer definition of "internal affairs" and the scope of faith.
This problem essentially reflects the differing perceptions of politics and faith held by Chinese and Western cultures and results from their hostility. For example, both sides have appointed their own bishops without obtaining the other party's prior consent. By taking such initiatives, each forced the other to accept its own decision. China did so to safeguard its national dignity, while the Vatican was guarding Church principles. Such conflicts are clear indications of their distrust, misunderstanding and unfriendliness.
In other words, China and the Vatican still cannot accurately "read" one another's expectations. China does not understand Catholic faith and the Holy See does not understand Chinese politics. Both sides are wary of and even hostile to each other. They say they want to establish diplomatic ties but lack the understanding and friendship such links require. There is no basis of mutual confidence and trust. When they talk, therefore, anything that disfavors one party's interests or fails to protect that party's face will immediately turn "friendly negotiations" into a silent but hostile confrontation, or even conflict. If there are only promises without understanding and sincerity, the road to establishing diplomatic relations will remain only a distant dream.
Both sides have appointed their own bishops without obtaining the other party's prior consent. By taking such initiatives, each forced the other to accept its own decision.
Past conflicts offer lessons worth remembering and worthy of reflection. Viewing the current Church reality in mainland China through the prism of history can shed light on the problem and point to its underlying causes. China and the Vatican undeniably have the goodwill to form diplomatic links as soon as possible. Like Pope John Paul II, Pope Benedict XVI and some Vatican officials have expressed serious concern about China. They speak highly of China and passionately about its 1.3 billion people.
However, when one examines comments made by some Church people inside and outside China as well as by Church media overseas, a remarkable fact becomes obvious in their reports and analyses of China's "religious persecution." Even when the strong anti-communist verbiage of the last century disappears, a skeptical, unfriendly and hostile attitude persists.
Certain unfounded and false reports have sparked questions and confusion in the minds of Church people in China. The Church there, as elsewhere, differs from one place to another, and the country has yet to bridge its gap with Western nations as regards democracy. Even so, the good developments that have surfaced in China and the local Church in recent years have frequently failed to foster positive reporting and recognition from Church media overseas.
(From Union Catholic Asian News)