AhlulBayt News Agency (ABNA): The specialized seminar “A Comparative Approach of the Vatican and the Islamic Republic of Iran on Opposing Oppression and Advocating Justice” was held by ABNA News Agency in the meeting hall of the Agency.
Key topics highlighted for discussion included “Assessing the status of Shiite Muslims in Europe with a focus on the Vatican”, “Shared and divergent views of the Vatican and the Islamic Republic of Iran on opposing oppression and pursuing justice” and “The performance record of Iran’s cultural institutions in interfaith dialogue.
Additionally, the presence of elites and activists, as well as the policies and programs of rival groups in this context, were noted as subjects requiring analysis and elucidation.
Hojat al-Islam Mohammad Taher Rabbani, the former ambassador of the Islamic Republic of Iran to the Vatican, presented his views on the seminar’s central theme and related topics, detailed as follows:
The discussion revolves around the Vatican, a global phenomenon referred to by its adherents as the Holy See, signifying its religious sanctity, which has persisted for over 2,000 years and continues to endure. There are key considerations regarding its nature and influence that must be addressed.
Selection of Popes from Diverse Nations
In my view, for our generation, even within our seminary, academic, and intellectual circles, the true status of the Vatican remains somewhat unfamiliar. While I won’t examine deeply into its history, I would like to note that among the 266 popes who have ruled to date, the first was Pope Peter, also known as Saint Peter, from Jerusalem, and the most recent, Pope Francis, is from Argentina.
Of these, 217 popes were elected from the Western world, predominantly Europeans, with most originating from Italy due to the establishment of St. Peter’s Basilica there, granting them the majority vote in papal councils. Thus, cardinals elected as popes often aligned with Western policies in both ideological and political terms.
The remaining 49 popes, beginning with Saint Peter and ending with the Argentine pope, mostly came from other regions. For example, three African popes were elected during the first millennium. Additionally, some popes came from Western Asia, including Syria and the Levant.
I will point out the criteria for their selection and the extent of their power. Historically, the Vatican, a religious and institutional entity, has granted legitimacy to monarchs and heads of state while simultaneously exercising influence over the governance and wealth of the regions under its religious sway.
From the First to the Second Vatican Council
Significant decisions were made at the First Vatican Council, including the doctrine of papal infallibility in addition to papal holiness. Convened during the tenure of Popes Pius IX and Pius X, this council declared the pope’s position sacred and infallible, establishing these doctrines as red lines of Christianity, which led to some complications, including the Inquisition during the Middle Ages. In any case, there were many troubles and massacres. To such an extent were major problems prevalent among them that after 90 years and almost 100 years had passed, the Second Vatican Council was convened.
During the Second Vatican Council, a series of reforms were introduced. Although reforms are strongly emphasized in all nations and governments, particularly in democracies with modernist governments, the process of reforms took 90 to 100 years, from the First Vatican Council to the Second Vatican Council. From that point onward, popes with reformist views were often elected as popes. However, the predominant outlook and perspective of the popes remained focused on principles and traditionalism. For example, the popes I mentioned, Pope Pius I, Pius IX, and Pius X, were deeply traditionalist.
In the First Vatican Council, the doctrine of papal infallibility introduced the pope as a figure with a unique and divine status on earth. The pope was portrayed as “God on earth,” and peasants, the general populace, and society were required to offer him absolute obedience. His word was deemed the decree of the “God of the earth”, the pope. However, during the reforms introduced in the Second Vatican Council, God presented the Catholics with a pope who was known as the “Good Pope” or the “Kind Pope,” referring to Pope John XXIII. He came from a very poor family, pursued seminary studies, and gradually rose through the ranks to become a priest, then a bishop, and eventually a representative of the previous pope. As a papal envoy, he served in countries such as Romania, Bulgaria, Turkey, and France. He was fluent in several languages, extraordinarily humble, and maintained strong connections with the poor. At the same time as initiating reformist actions, he was elevated to the rank of cardinal and later became the papal representative in France.
When World War II began, he was among those who organized efforts to hide Jews from the Nazis and rescue families facing destruction. These families were being transported by truckloads to concentration camps and crematoria. He established rescue groups to assist in saving people from Hitler. In fact, the spark for these efforts had been ignited by the Jewish community.
The Phenomenon of Liberation Theology
Upon his election as pope, John XXIII was congratulated by prominent Jewish figures worldwide, despite a long history of animosity between Christianity and Judaism. When he came to the papal status, the Jewish world felt peace and congratulated him. In fact, at the same time as his presence in the Vatican, the phenomenon of liberation theology took root in Latin America.
The story of liberation theology has its own historical context. In fact, the oppressed, poor, and those suffering under the injustice of corrupt rulers in Latin American countries such as Colombia, Brazil, Venezuela, El Salvador, Peru, Nicaragua, and many others expressed their anger and rebelled against their governments. Most of these were impoverished people living in extremely dire conditions, a reality that starkly contrasted with Marxist ideology. Moreover, these uprisings occurred in countries with communist and Marxist systems, which were fundamentally at odds with the Vatican’s structure and worldview. The Vatican, which had always been a defender of capitalism, ruling elites, luxury, and a love of land, gold, power, and authority, found itself facing widespread public anger in Latin America. At this moment, their savior was none other than Pope John XXIII, who was known as the “humble pope” and the “modest pope.”
A New Renaissance in Catholic Thought
By studying the life of Pope John XXIII, we come to understand the significant actions that some leaders, emerging from among the people and rooted in the fabric of society, are capable of taking and the extent of their influence. He supported liberation theology in Latin America. Since the Christian clergy in the region were opposed to it, he commanded them to support the people and guide them away from communist and Marxist ideologies toward liberation theology. This issue became significant, to the extent that these tendencies and discussions even were taught at universities. The cause and founder of this was the Vatican, which historically was evasive about such issues. In 1962, Pope John XXIII expressed his intention to convene the Second Vatican Council. He dismissed numerous clergy members who were disinterested in liberation theology and appointed those who supported it as representatives and bishops, many of whom were young, and aligned them with the people. Through these measures, a new renaissance emerged in Catholic Christianity, drawing numerous followers who became advocates and supporters of such a faith.
The Second Vatican Council: A Unique Turning Point
In 1962, after approximately 90 or 100 years, Pope John XXIII convened the Second Vatican Council. Out of the 3,000 bishops and cardinals invited from around the world, 2,400 gathered in St. Peter’s Basilica. This event was remarkably significant. Since the earlier eras, particularly during the Dark Ages in Europe, the Church had sought ways to adapt to the evolving circumstances of the times, often breaking with long-standing traditions. Their aim was to align public opinion in their favor, a pursuit that continues to this day. This ongoing process can be called reform, enlightenment, or reconciliation with the modern world. However, regardless of the terminology, this effort reflects the essence of governance within the Vatican.
Of course, there have been opponents among them as well. Traditionalists strongly opposed these reforms, the most notable being the previous pope, the German Joseph Ratzinger, known as Pope Benedict XVI. He was a deeply traditional figure, complex and highly arrogant. During the papacy of John Paul II, Cardinal Ratzinger had been appointed as the head of the Congregation for the Doctrine of the Faith, a key Vatican body. His focus remained primarily on upholding traditional values and the foundational principles through which the Vatican had historically asserted its authority and identity in opposition to modernism.
In the 21st century, Ratzinger embodied such a traditionalist pope. However, after serving as pope for about six or seven years, he resigned. At that time, I was preparing for a diplomatic mission to the Vatican. My credentials were issued in his name, and I departed for the assignment. Shortly after I arrived in Italy, I was informed of his resignation. Officially, he cited old age and fatigue as the reasons for his resignation. Yet, later, it became clear that there were underlying issues behind his resignation, though this is not the occasion to delve into those details.
Observations on Pope Francis
The election of Pope Francis was being discussed, and I personally witnessed the process and attended their gatherings. The matter of his election, the white smoke, and similar rituals have their own stories and significance. Eventually, Pope Francis was chosen. In my view, the arrival of Pope Francis was a great blessing, similar to Pope John XXIII. Before I forget, Pope John XXIII had 12 or 13 siblings. When I presented my credentials to Pope Francis, he shared with me that he came from a very humble background. “My father was a railway worker, and our ancestry is Italian,” he told me. However, three generations ago, his ancestors migrated to Argentina to pursue agriculture and farming. They had a large family, and from among them, he was chosen as the Pope.
Let me share a story as a reminder of what nations expect from their leaders. Pope Francis once recounted, “Because we were a poor family and my father could not fully support us, I worked during the day and studied at night,” or perhaps vice versa, I don’t remember exactly. He continued, “I worked as a dishwasher in a restaurant, and I was also responsible for maintaining cleanliness there.” However, he didn’t elaborate on what that responsibility entailed, though it clearly involved difficult and humble tasks.
He went on to say, “During those ups and downs, even though I wanted to become a priest, I fell in love with a woman. I became deeply attached to her, and she is still alive today. When she turned down my marriage proposal, I threatened her, saying, ‘If you reject me, I will become a priest.’ In the end, I did become a priest. God opened a door for me in that darkness, and I followed it.”
I then asked the Pope, “I observed that not long ago (as I arrived about a month after he took office), you went into a prison and washed and dried the feet of several inmates with a towel. I’ve heard that such an act is part of the traditions or practices of Jesus Christ (peace be upon him). What does this action of yours signify, and what goal are you pursuing through it?”
He immediately responded, “Two of them were Muslim, and two were women. I ordered at that time that they should be released. Two others were Black, and I also requested their release. The message of this act was kindness, compassion, solidarity, and empathy with those who endure the suffering of imprisonment.”
Such an individual assumes the papal seat in the Vatican – a position that, in the past, endowed popes with attributes like infallibility and sainthood. However, in today’s modern world, the rebellious younger generation often neither resonates with nor shows much respect for such notions. Nevertheless, his commands and decrees are still fully observed.
I found his coronation day particularly interesting. Traditionally, popes are crowned, and an announcement is made about the ceremony. While invitations are not typically sent out, it is publicly declared that the coronation will take place on a specific date. The event is more like an introduction session but is commonly referred to as a coronation.
We attended and were met with an incredibly long line, filled primarily with heads of state and prominent global figures waiting their turn to greet the Pope. A delegation from the Islamic Republic of Iran was also present, with the then-Minister of Foreign Affairs participating in the ceremony.
An Overview of the Relationship Between Catholicism and Shiite Marja'iyyah
One of the questions is about the relationship between the Church structure and the Shiite Marja’iyyah, and how we can maintain and strengthen this connection. The history of Shiite Marja’iyyah and the seminaries traces back to the early days of Islam, to the time of Imam Jafar Sadiq (a.s.) and Imam Muhammad Baqir (a.s.). However, in an institutionalized form, I believe it reached its peak during the Safavid dynasty.
Now, I am not here to discuss its spiritual, logical, scholarly, or historical significance. What I want to highlight is that fostering proximity between Christianity, with its unique structure, history, and ideology, and Shiite Islam, with its distinct framework and heritage, requires highly innovative and transformative planning.
There has indeed been growing interest on their part. But, in the past, during the time of the late Grand Ayatollah Borujerdi, I do not recall any direct meetings between his representatives and the Pope. Of course, there may have been gatherings between papal representatives and those of the Supreme Leader in Hamburg or other places. But as for direct exchanges of messages, I cannot recall any.
The Few-Hour Visit of a Pope to Iran?!
I must tell you that throughout history and during the papal reigns, no pope has ever visited Iran, except in 1977, when Mohammad Reza Shah Pahlavi, during his visit to Italy, extended an invitation to Pope Paul VI to travel to Tehran. However, as protests and the sparks of the Islamic Revolution began, the Pope, who was traveling to India, sent a message while flying over Iranian airspace. The Shah reiterated his invitation, asking the Pope to make a brief stop in Iran. It is said that the Pope might have come, but there is no record of it. Perhaps he did land for an hour or two at the airport before continuing his journey to India.
In any case, there is no official documentation of such a visit in papal history. The reasons for this absence are likely clear: generally, papal visits occur only when there is an official invitation from high-ranking officials of the country, a significant Catholic population, and special religious ties that facilitate such connections.
The Beginning of the Islamic Revolution and Relations with the Vatican
When the Islamic Revolution began, Pope John Paul II, a highly significant figure, held the papacy. He had an influential position and served as Pope for approximately 27 years. John Paul II was not only a knowledgeable and learned individual, but he was also of Polish origin and had grown up under Communist rule. He was well-acquainted with global affairs and strongly opposed communism.
It was during his tenure that the revolution in Poland, led by communists and workers, unfolded. His efforts played a crucial role in saving Poland from falling into the Soviet bloc at the time. During his papacy, the first notable individual to visit Iran was Archbishop Hilarion Capucci, whose background is widely known. He was sent as an envoy by Pope John Paul II, carrying a message for the late Imam Khomeini.
Archbishop Capucci was warmly received by Imam Khomeini, who showed him great affection and respect. This was because Capucci was of Palestinian origin, had notable characteristics, and was deeply connected with liberation movements in Palestine. He had been sentenced to 12 years in prison by Israel.
In a later meeting with him, when he was quite elderly, I asked him, “Your Excellency Archbishop Capucci, you have endured a very difficult and painful history. Why haven’t you written your memoirs?”
He replied, “What story do I have to tell? I spent years in a dark, grim cell with only a narrow light. The Israelis would bring a piece of dry bread in the morning, and a small amount of food at noon, and that was it. All I had was a chair and a rosary. I didn’t know which direction was east or west, nor did I see the sun. I lived like this for almost five years.”
It was Pope John Paul II who negotiated with Israel to release Capucci from his 12-year sentence. The condition was that he would no longer be allowed to live in Palestine or Jerusalem. He was exiled to Rome, where he lived until his death.
He was a remarkable individual. I remember him saying, “What should I write about?” Emphasizing this, he said, “Had I known that the Pope would negotiate with the Israelis for my release and that this would lead to my exile, I would never have agreed. If they had consulted me, I would have preferred to endure the 12 years in prison and then return to my people.”
Throughout his life, he remained a devoted advocate for Palestine, speaking at rallies and commemorations for Palestinian martyrs and the injustices they suffered. He led these movements as an exiled leader.
The Formation of Interfaith Dialogue Platforms
I have seen that most of our (Iranian) officials have met with the Pope, who wrote letters about issues such as hostages and other events. Most of our national leaders have shown a keen interest in meeting with the Pope. These interactions have had significant effects, helping to break down many barriers. The resulting exchanges eventually led to the establishment of interfaith dialogues. As recently as mid-November this year, we held the twelfth session of the Interfaith Dialogue with a delegation from the Islamic Republic of Iran, invited by Cardinal Ayuso, head of the Vatican’s Pontifical Council for Interreligious Dialogue.
The achievements of Iranian institutions in the Vatican have been considerable, and these dialogues have led to significant outcomes. Fortunately, the doors for such exchanges have opened. For example, we hold interfaith dialogues with the Vatican, every two years, alternating between Iran and the Vatican as hosts. These sessions address crucial topics. During my tenure, we held at least two such sessions, one in Tehran and another in Rome, where substantial and meaningful discussions occurred.
The Vatican’s Praise for Religious Dialogues with Iran
The late Cardinal Tauran, who was the Pope’s deputy and held a very high position, once stated, “We greatly benefit from the interfaith dialogues with the Islamic Republic of Iran. We value their logical discourse, profound understanding of jurisprudential and religious principles, and the important issues they raise on topics such as family, youth, religious education, and more.”
He added, however, “With some Arab Islamic countries that promote interfaith dialogue with much show, our discussions typically end within two sessions. In contrast, the Islamic Republic of Iran presents a vast sea of logic and topics for exploration.”
A Look at Liberation Theology, the Rejection of Oppression, and the Pursuit of Justice
In comparing the Vatican’s approach to liberation theology with the Islamic Republic of Iran’s stance on rejecting oppression and seeking justice, notable differences emerge. The rejection of oppression and pursuit of justice that we advocate differs fundamentally from the liberation theology they promote. The Vatican does not inherently have liberation theology. Rather, they appropriated the revolution or widespread dissatisfaction driven by the poor and marginalized in Latin America, engineering it in a way that both diminished its fever and mobilized it within a framework aligning with their religious agenda. It was the starting point for the movements of many priests and bishops.
In the United States, the dominant religious commitment of the people is predominantly Protestant. There are clear distinctions between Protestants, Orthodox Christians, and Catholics. For instance, Catholics adhere strictly to the seven sacraments, while Orthodox Christians emphasize icons, depictions of the Virgin Mary, and Jesus Christ, adhering to five of the seven sacraments. Protestants, on the other hand, do not recognize the Pope or similar high religious authorities and only commit to two sacraments. These differences have often created stark divisions among these Christian groups.
The Islamic Republic of Iran’s approach is based on shared goals like rejecting oppression, supporting the oppressed, and combating unjust social and political structures. In principles, methods, and contexts, this approach differs significantly from (Catholic) liberation theology. However, liberation theology remains a significant social theology movement in Latin America, born as a response to the injustices mentioned earlier.
The movement was led by notable figures in Latin America. One such figure is Gustavo Gutiérrez, a priest from Peru, who laid the theoretical foundation of this movement in his famous book, A Theology of Liberation: History, Politics, and Salvation. Interestingly, the title of the book was not his original choice but was suggested by a bishop during its development. Liberation theology gained prominence during the tenure of Pope John XXIII, who convened the Second Vatican Council.
The Second Vatican Council marked a transformative period in the Vatican. It emphasized universal peace, questioning ongoing conflicts with Jews, Muslims, and others, including references to the Crusades. The council sought to end such hostilities and reshape the Church’s engagement with the world.
I remember the late Khosrowshahi, who once served as the Iranian ambassador to the Vatican, described Pope John Paul II as a free and insightful leader who championed the fight against Western injustices. Yet, this same Pope eventually visited the Chief Rabbi of Rome, declared, “You are our elder brothers,” and initiated diplomatic relations between the Vatican and Israel, exchanging embassies. I want to say that at the Second Vatican Council, many of the movements that traditionalists were so strongly attached to changed. But reformists like the last bishop, who promoted modernism, set aside hostilities and fostered relations with other religions, including Orthodox Christianity, Protestantism, Buddhism, Islam, and Judaism. They initiate their own interfaith dialogue, continuing to this day.
The second key figure in liberation theology was Leonardo Boff, a prominent Brazilian priest and writer, who explored the connections between theology, environmental issues, and social justice. The third one was Oscar Romero, the Archbishop of El Salvador, who was renowned as a defender of human rights and the poor. He was assassinated by his opponents in 1980 and was later declared a martyr.
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