To the Accredited Diplomatic Corps (3 May 1980)

On Saturday, 3 May 1980, the Holy Father addressed the Accredited Diplomatic Corps in Kinshasa, Zaire, speaking of his concern to defend the rights of man against the “scourge of racism.”

Excellencies,
Ladies and Gentlemen,

1. In the context of the visit that I am making, as Spiritual Leader, to Zaire and to the Catholic communities living in this territory, I welcome the opportunity given to me to meet and to greet the Diplomatic Corps accredited to the Government of Kinshasa. And I would like to start by thanking your Dean who was able, with so much courtesy, to be your interpreter by addressing me words which I was very sensitive to.

The Holy See itself, anxious to foster a climate of dialogue with the civil authorities responsible for society, is happy to establish, with the States which so desire, stable relations, as an instrument, founded on understanding and mutual trust, at the service of the future and of human progress in all its dimensions. Such has been and is the case of Zaire, and I rejoice at the contacts made possible with its leaders by the presence in this country of a Pontifical Representative. The latter has a particular role with the pastors of the various dioceses, but, like you, he must also seek to better understand the inner reality of this country which has a lot of human and natural potential, to better discover the aspirations of its citizens,

2. Invested in this great capital with a mission inspired by the noblest ideals of human fraternity, it seems to me that you are all aware, ladies and gentlemen, of the magnitude of the challenge, which goes beyond the immediate framework . You are, we are in the heart of Africa. This is an opportunity for me to share with you a very strong conviction , and at the same time an imperious necessity . The conviction that no local situation today is without repercussions on a larger scale; I see proof of this in the events which mark, sometimes painfully, one part or another of the continent, and which cannot help hurting the dignity of the African soul or even the conscience of humanity.

3. Should we mention the problems linked to racism, which so many voices around the world have denounced, and which the Catholic Church, for her part, condemns in the strongest way? My predecessors at the See of the Apostle Peter, the Second Vatican Council and the bishops directly concerned have had many occasions to proclaim the anti-evangelical character of this practice[ 1 ] .

Some commentators have also underlined my concern to defend in all respects the rights of man , according to God; I can tell you that, in my opinion, it is by fighting against this scourge of racism that I also intend to act to promote their respect. Fortunately, there are signs, as in Zimbabwe, that patient efforts can very well establish realistic hopes.

4. Should we still mention the right of peoples to self-determination, without denying - for wisdom must not be absent - what has resulted from the vicissitudes of history? How not to desire, in strict justice, to gain real control, and in all areas, of one's own destiny?

Africa has experienced, especially over the past twenty years, undeniable changes in its political and social structure. However, there are still grounds for serious concern, either that young nations have experienced some difficulty in achieving their internal balance in such a short period, or that, despite the initiatives of international authorities, the process towards sovereignty is proving too long or without sufficient guarantees.

5. Among many subjects, I wanted to talk to you explicitly about these because of their primordial importance, but it is time, so as not to abuse your benevolence, to come to the urgent necessity to which I was making hint. It arises from a global vision of the world. In formulating it, I in no way claim to compete with the strategists of the international community. This is neither my mission, nor my purpose, nor within my competence. I come here, to Africa, with the strength of the Gospel as my only baggage, that of God[ 2 ]. I would like to arouse in man, my brother, who is perhaps listening to me, a sense of true respect and of the dignity of the African brother.

It is with astonishment tinged with sadness that we note that this continent is also marked by influences directed from within or from outside, often under the guise of economic aid, in reality with a view to an interest which has no truly humanitarian label. How we would like the various nations that compose it to be able to live and grow in peace, away from ideological or political conflicts that are foreign to its deep mentality! That they are not led to devote to armaments, for example, a disproportionate part of the sometimes reduced means at their disposal[ 3 ], or that the assistance they receive is not subordinated to any form of allegiance!

6. Such factors can only engender violence in the long term, or even give it an endemic character: open violence, which pits nations or ethnic groups against each other, and violence that is more insidious because it is less visible, which even affects morals, by becoming - it's terrible to say! - a practically normal means of asserting oneself in front of others.

This is not worthy of man, and it is not worthy in particular of African man, who has a sense of what is called, I believe, palaver, that is to say fair confrontation through conversation and negotiation. We must start by discussing to get to know each other, and not confront each other. We must begin by loving before judging. We must tirelessly seek all the avenues that can lead to peace and understanding, and, if the road still seems long, undertake new efforts.

Struggles and conflicts have never solved any problem in depth. During my trip to Ireland last year, I said emphatically and I repeat here “that violence is evil, that violence is unacceptable as a solution to problems, that violence is not worthy of 'man”[ 4 ]. I will make myself, here as elsewhere, a tireless messenger of an ideal excluding violence, an ideal founded on fraternity which draws its origin from God.

7. Yes, a more real observation and “practice” of all human rights are indeed those objectives which lead me to frequently take up the pilgrim's staff, to awaken or reawaken the conscience of humanity. It is about the greatness of man. It is through this that man will assert himself, and not through the race towards an illusory and fragile power.

Man has a particular right to peace and security. He has the right to have the State, responsible for the common good, educate him to practice the means of peace. The Church has always taught, I wrote in my encyclical “ Redemptor Hominis ”, that “the fundamental duty of power is concern for the common good of society... In the name of these premises relating to the objective ethical order , the rights of power can only be understood on the basis of the objective and inviolable rights of man... Otherwise we arrive at the disintegration of society, at the opposition of citizens to authority, or else at situation of oppression, intimidation, violence, terrorism, of which the totalitarianisms of our century have provided us with numerous examples”[ 5 ].

8. All of this, together with a more equitable distribution of the fruits of progress, seems to me to constitute so many conditions for an acceleration of a more harmonious development of this land that I experience so much joy in treading these days. May God support the efforts of those responsible, both at the national and international levels, in particular within the framework of the Organization of African Unity, so that Africa can mature in serenity, and find, in the concert of nations, the role and the weight which should be its own. Thus it will be better able to enable other peoples to benefit from its own genius and its particular heritage.

I renew to you, Ladies and Gentlemen, my deep satisfaction at having been able to greet you and express to you some of the thoughts that are most dear to my heart, and, in offering you my fervent good wishes for the high office that you assume, I ask the Almighty to assist you and all yours.

 [ 1 ] Cfr. Pii XI Mit brennender Sorge , 2-3; Ioannis XXIII Pacem in Terris , 86; Paul VI Africae Terrarum , 17; Eiusdem Allocutio ad honorabiles Viros e publico Legumlatorum Coetu Reipublicae Ugandensis , die 1 aug. 1969: AAS 61 (1969) 580-586.

 [ 2 ] Cfr. 1 Cor . 1, 26-29.  

 [ 3 ] Cfr. Ioannis Pauli PP. II Allocutio ad Nationum Unitarum Legatos , 10, die 2 oct. 1979: Insegnamenti di Giovanni Paolo II , II, 2 (1979) 528-529.

 [ 4 ] Eiusdem Homilia in urbe "Drogheda" habita , 9, die 29 sept. 1979: Insegnamenti di Giovanni Paolo II , II, 2 (1979) 428.

 [ 5 ] Eiusdem Redemptor Hominis , 17.

AAS 72 (1980), p. 445-448.

Insegnamenti III , 1 pp. 1104-1108.

L'Osservatore Romano 5-6.5.1980 p.3.

L'Osservatore Romano. Weekly edition in French language  20 p.5.

© Copyright 1980 - Libreria Editrice Vaticana

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