The signing of the agreement between the Vatican and China marked a significant shift in Church–State relations, ending a long-standing period of hostility. However, this diplomatic breakthrough has had mixed consequences for local religious affairs officials, many of whom now find themselves uncertain about their roles and responsibilities.

Previously, these officials were tasked with monitoring and reporting on the activities of clergy. Since the agreement, however, the central government has shown less interest in these reports, leading to a perceived reduction in the officials’ influence and purpose. For many, this has resulted in decreased morale. Yet, some officials have responded proactively, seeking alternative methods to maintain control over religious institutions. One such measure has been the enforcement of regulations prohibiting minors from entering churches—a policy that existed in principle but had rarely been implemented due to practical challenges.

Attitudes among religious affairs personnel vary widely. While some have adapted to the new direction, others continue to treat Church leaders with undue suspicion or hostility. In certain regions, parishes are still subjected to stringent oversight, often as a result of individual officials’ biases against the Catholic Church rather than any directive from higher authorities.

Despite these challenges, the Vatican–China agreement offers an important opportunity for collaboration. The case of the Qiqihar Diocese during the COVID-19 pandemic serves as a positive example. Local Catholics there became active volunteers, offering services to those in need—demonstrating the potential for the Church to contribute meaningfully to society.

To build on this progress, it is recommended that the central government issue updated guidelines to religious affairs officials. These should encourage cooperation with the Catholic Church in promoting social welfare. One practical initiative could be the establishment of church-based outreach offices aimed at supporting individuals who struggle not with material poverty or mental illness, but with a lack of direction and life purpose.

These individuals—though financially stable and mentally sound—often suffer from dissatisfaction rooted in misplaced values. The Church can help by fostering virtues such as empathy, family responsibility, selflessness, and community involvement.

Lastly, while some officials view the Vatican–China agreement as a threat to their professional relevance, a new, constructive framework would offer them the opportunity to remain engaged and impactful. By facilitating meaningful partnerships between the Church and broader society, religious affairs personnel can continue to play a vital role in the moral and cultural development of the nation.

看到一个视频，教宗良十四世解释为何与万斯握手。他说是为遵循欧洲的礼节，不得已而为之，握手后他还耸了耸肩，以示无奈。视频还显示了万斯几次想跟先教宗方济各握手，都被他甩开了。

教宗良十四世强烈谴责了万斯的移民政策。视频播放了非法移民被赶出家园时的哭泣和绝望。

在美国出租房屋，租户交不起房租，是不能把他赶走的。因为那是他的家，不可侵犯，受美国法律保护。现在把人强行从家里赶走，既违宪，也侵犯人的尊严，亦不顾忌将来他们靠什么生存。

美国离我们太远，我们也许无法感同身受。讲讲国内的例子吧。当年北京清理低端人口。诚然这些所谓的“低端人口”不合京俗，把北京搞得脏乱差，可是，北京已成了他们赖以为生的地方，把他们赶出北京，他们将如何生活？欠考虑。有的村庄被房地产开发商占用，农民从此失去了维持生计的耕地，我看到过他们的绝望。强行拆迁又是一例，他们在那里居住，周边的环境尚可养家糊口，把他们赶走，犹如断了他们的生计。一些走投无路的住户被逼到跟拆迁队拼命。

美国的驱赶移民，与上述例子差不多。人的尊严不可践踏，保护家庭的责任不可忽视。教宗的义怒正在于此。

教宗反对在墨西哥边境建墙，也是有历史渊源的。当年美国侵占了墨西哥大片领土，好意思不让墨西哥人回家吗？美国政府自知理亏，移民局在美墨边境执法是比较宽松的，无意完全杜绝难民进入，只是控制难民的数量。现在川普在美墨边境建墙，旨在杜绝难民进入，失去了美国政府往日的仁慈。