Dopo la recita dell’Angelus Domini, Giovanni Paolo II, prima di concludere la sesta Congregazione Generale, giovedì mattina, 4 ottobre, si è rivolto ai Padri Sinodali con queste parole:

Questa mattina ho ricevuto l’Onorevole George Bush, ex Presidente degli Stati Uniti d’America, padre dell’attuale Presidente. Ho voluto assicurargli che la nostra Assemblea vive profondamente questa tragedia, che ha scosso tutta l’umanità. L’11 ottobre sarà per tutti noi il giorno della preghiera. Pregheremo anche noi da qui per le vittime e per la pace nel mondo.

[00148-01.04] [nnnnn] [Testo originale: italiano]

Alle ore 17.00 di oggi, alla presenza del Santo Padre, con la recita del Pro Felici Synodi Exitu, ha avuto inizio la Settima Congregazione Generale, per la continuazione degli interventi dei Padri Sinodali in Aula sul tema sinodale Espiscopus Minister Evangelii Iesu Christi propter Spem Mundi. Presidente Delegato di turno Em.mus D.nus Card. Giovanni Battista RE, Praefectus Congregationis pro Episcopis.

A questa Congregazione Generale che si è conclusa alle ore 18.55 con la preghiera dell’Angelus Domini erano presenti 247 Padri.

Sono intervenuti i seguenti Padri:

• Em.mus D.nus Card. Alfonso LÓPEZ TRUJILLO, Praeses Pontificii Consilii pro Familia (Civitas Vaticana).
• Exc.mus D.nus Anthony Theodore LOBO, Episcopus Islamabadensis-Ravalpindensis (Islamabad-Rawalpindi, Pakistania).
• Rev. P. Antonio PERNIA, S.V.D., Superior Generalis Societatis Verbi Divini (Unio Superiorum Generalium).
• Exc.mus D.nus Raphael S. NDINGI MWANA'A NZEKI, Archiepiscopus Nairobiensis (Nairobi, Kenia).
• Exc.mus D.nus Tomé MAKHWELIHA, S.C.I., Archiepiscopus Nampulensis (Nampula, Mozambicum).
• Exc.mus D.nus Tadeusz GOCŁOWSKI, Archiepiscopus Gedanensis (Gdansk, Polonia).
• Exc.mus D.nus Jozéf Mirosław ŻYCIŃSKI, Archiepiscopus Lublinensis (Lublin, Polonia).
• Exc.mus D.nus Leonardo LEGASPI, O.P., Archiepiscopus Cacerensis (Caceres, Philippinae).
• Exc.mus D.nus Ramón Ovidio PÉREZ MORALES, Archiepiscopus Tequinensis (Los Teques, Venetiola).
• Exc.mus D.nus Mario DE GASPERÍN GASPERÍN, Episcopus Queretarensis (Querétaro, Mexicum).
• Em.mus D.nus Card. Geraldo MAJELLA AGNELO, Archiepiscopus Sancti Salvatoris in Brasilia (São Salvador de Bahia, BRASILIA).
• B. D.nus Grégoire III LAHAM, B.S., Patriarcha Antiochenus Graecorum Melkitarum (Antiochia dei Greco-Melkiti, Syria).
• Exc.mus D.nus Stefan SOROKA, Archiepiscopus Philadelphiensis Ucrainorum (Philadelphia degli Ucraini, Foederatae Civitates Americae Septentrionalis).

Diamo qui di seguito i riassunti degli interventi:

San Pablo escribe a Timoteo para fortalecerlo en la "buena-bella batalla" (1 Tim 6, 12) de la que él dio testimonio al ser derramado en libación. Dar testimonio de la verdad es esencial para el coraje de ser obispo, sobre todo en las causas más significativas y urgentes como son hoy el Evangelio de la familia y de la vida. Si es alarmante la proporción del desafío, es estimulante la capacidad de gozosa proclamación de esta causa central de la humanidad, la creciente dinámica de la defensa de la familia y de la humanidad, en donde se juega el futuro de la Iglesia. Fuera de lo que realizan las Diócesis, las Conferencias, las Parroquias y los movimientos, dentro de la Iglesia Católica, y en el diálogo con los pueblos, con ritmo creciente, se abren amplias esperanzas en el ámbito ecuménico como acabamos de experimentarlo en Rumania, en honda convergencia, en el Congreso Internacional sobre la Familia y la Vida en el Tercer Milenio, preparado por la Iglesia Ortodoxa de Rumania y la Iglesia Cató1ica, en colaboración con el Pontificio Consejo para la Familia. Algo semejante tuvo lugar en S. Petersburgo, hace un tiempo. Esta bella batalla que es a la vez dura y difícil, es un servicio a la humanidad en la verdad, universo de la libertad. Es un servicio de caridad, de ternura materna. Asegurar un modo digno de vivir, un estilo de vida, en la familia, sin falsas alternativas ¿no es preservar la dignidad, la libertad, en la dimensión de un Bien común universal? ¿Cómo hacer comprender, en la solidez de la comunión eclesial, pilar y fundamento de la verdad (1 Tim 3, 15), que lo que en nombre de Cristo se enseña, se orienta al bien de toda persona humana, que corre el riesgo de una dolorosa esclavitud en la que la misma humanidad mostraría un rostro inhumano?, corno el personaje de Kafka, que despertó con la sorpresa de haberse convertido en insecto. En esta bella batalla, urgida por el amor, ante tanta hostilidad, se configura un mundo como el que Dios quiere, a cuyo fiel servicio sin fisuras está llamado el obispo. Proseguimos en la preparación del "Léxicon" en orden a despejar las ambigüedades de un lenguaje hábilmente concertado que crea una táctica confusión semántica. Han colaborado numerosos especialistas para aclarar cerca de 75 voces o expresiones. Por último, junto con el Arzobispo de Manila, Cardenal Jaime Sin, invitamos a los pastores y sus delegaciones al IV Encuentro Mundial del Papa con las Familias, que se celebrará en enero del año 2003.

[00139-04.03] [in114] [Texto original: español]

In many countries, there are serious problems with Seminary Formation, and consequently with priests. Both diocesan and religious priests, as well as religious women, are abandoning their vocation, even after ten or fifteen years. There is a tendency to be mediocre. This shows itself in the lack of a sensus fidei, and a sensus ecclesiae and the lack of priestly piety and zeal. What is missing is the deep, growing, person-to-Person intimate relationship to Christ. One cause of this could be the neglect (if not total exclusion) of popular devotions in the life of seminarians; and later on as priests.

According to Karl Rahner, we need both: the Objective Spirituality of the Bible and Liturgy as well as the Subjective Spirituality of popular devotions. These are complementary. Without the subjective dimension, there is no foundation or basis on which to build a liturgical life or to live the Word of God. Ironically, neglect of the subjective dimension (devotions) has often led to the neglect of the objective dimension (Breviary, the sacrament of penance).

The vacuum appears to be filled in three ways: firstly by entertainment (movies, videos, cable TV, internet) which could have been controlled by a sensus fidei. Secondly, by a lack of appreciation of the official teachings of the church (Magisterium),indicating a weak sensus ecclesiae. Thirdly, especially among Religious men and women, overstressing the Prophetic dimension of Christian life, to the neglect of the priestly and royal dimensions.

The result of seminary courses and lectures given to students who lack the subjective dimension of spirituality, is that the whole seminary programme is reduced to merely imparting information or vocabulary concerning Scripture, Dogma, Morals and Canon Law. Even Spirituality is taught by lectures. What is sadly missing is the Interiorization and Integration of these courses into one's life.

It is wrongly presumed that information automatically passes into action. Talcott Parsons, in his book Social Theory and Social Action, explains why this is not so. It is because all information always passes through the Culture System, the Social System and the Personality System and only then emerges into action. So, if the culture system (consumerism, hedonism and violence) is not transformed, nor is the social system (of divisions into castes and classes, races and religions) not changed nor the personality system (weaknesses, faults, failings) not corrected, we cannot expect to have good and holy priests coming out of the seminary. Instead, we will have priests who are part of the problem instead of part of the solution.

Finally, even after all this is achieved, there is a need to sustain the good formation acquired and for this, we must seriously think of community life for diocesan priests. Jesus and his apostles lived in community. This will enable them to stand firm against any corrupt priestly culture, that is, unfortunately prevailing in many places. We may have to join parishes together.

If the Synod brings about changes described above, we will have priests who are Heralds of Hope for the new millennium.

[00107-02.05] [in084] [Original text: English]

Rev. P. Antonio PERNIA, S.V.D., Superior Generalis Societatis Verbi Divini (Unio Superiorum Generalium).

My intervention refers to Nos. 133-134 of the Instrumentum Laboris which deal with "missionary activity and cooperation" in reference to the role of the Bishop in the Church. According to the IL, "the Bishop's call and role in the Church make him first and foremost responsible for the abiding mission of bringing the gospel to those who still do not know Christ, the Redeemer of Humanity" (No. 133). I would like to underline just two of the many implications of this assertion:

First of all, this assertion implies that the bishop is cal1ed to assume not just Peter's role of caring for the f1ock that is already gathered but also Paul’s mission of reaching out to those who are not yet gathered with the flock and offer Christ to them. Peter and Paul. The pastor and the missionary. These two aspects form integral parts in the role of the bishop in the Church. In this context, the presence of congregations of consecrated life in the diocese can be a great help in insuring that the missionary dimension of the local Church is kept alive. For often the charisms of consecrated life are charisms that are general1y lived out most effectively in frontier situations.

It is rather disturbing to note that, according to statistician, David Barrett, more than 90% of our professional missionaries are primarily serving Christian populations, Leaving less than 10% to be engaged in the service of those who have not yet been evangelized or have not yet heard the Gospel of Christ. Indeed, in many places the lack of priests is absorbing many religious and missionaries into the pastoral work of the local Church away from specifical1y missionary tasks. It wil1 be the task of the Bishop to discern in the concrete which needs are the more urgent, the pastoral or the missionary . In any case, the sentiment at the Union of Superiors General was to appeal that consecrated men and women be al1owed to live out their charism at the frontiers of the Church and the margins of society.

Secondly, missioilogists today tel1 us about a shift in the understanding of mission, that is, from a purely geographical or territorial to a social or situational understanding of mission. Redemptoris Missio adverts to this fact in paragraph 37 where it speaks of "new worlds and new social phenomena". Today we prefer to speak of "missionary situations" rather than of "mission territories". One particular missionary challenge today is the increasing multi-culturality of the world. In his intervention in this Synod the other day, Archbishop Hamao, the President of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples, alerted us to the phenomenon of migration that characterizes our world today. One consequence of international migration is that people of different cultures not only are in much closer contact today, oftentimes they are forced to live alongside each other. Many of the world's cities today are inhabited by widely diverse cultural groups. And often the diversity of cultures also mean a diversity of religions. Migration is changing the face of our cities.

Our ever increasingly multi-cultural world is challenging the Church to also become multi-cultural itself. A multi-cultural Church wil1 be seen by strangers and foreigners not just as a more tolerant but also a more welcoming Church. Part of the missionary task of the Bishop wil1 be to promote a multi-cultural Church - a Church, that is, that fosters recognition of the other, respect for cultural difference, and healthy interaction between cultures. And, here, I believe congregations of consecrated life have a contribution to offer. Not on1y are they mostly international congregations, but also their members often possess a wealth of experience of what it means to live in another culture. Consecrated men and women can provide assistance in promoting a truly multi-cultural Church.

[00108-02.03] [in085] [Original text: English]

Exc.mus D.nus Raphael S. NDINGI MWANA'A NZEKI, Archiepiscopus Nairobiensis (Nairobi, Kenia).

In this brief presentation I would like to deal with the area of THE EPISCOPATE AS SERVICE - A TESTIMONY TO THE WORLD, under one heading viz., AVAILABILITY.

I. Bishop's availability to God by prayer, meditation and reflection on the Gospel before the Blessed Sacrament on daily basis. This availability to God must be given our prime time of the day. Here we reflect on who we are, what we are. How we relate to our people. How our Lord and master Jesus Christ related to the people. How he went about his mission (cf. Mk 3:7 -11; Lk 4:42). Here we meet the Lord face to face. We listen to him. We talk to him. We present to him our vision in our call to serve him and his people. We tell him our needs, our anxieties, our failures. We confess to him our sins and ask for forgiveness. At this moment we expose our nothingness and let him fill us with his mercy - transform us into effective instruments to proclaim his "Good News". "My grace is enough for you, my power is at its best in weakness"(2 Cor 12:9). This availability to God by prayer and meditation cannot be replaced by anything else. Neither can anything else be substituted for it. Our contact with Christ in the Blessed Sacrament gives us not only spiritual and moral strength, but also physical strength to carry our mission as he did to those who were there before we arrived. "Jesus Christ is the same today as he was yesterday and he will be for ever" (Hebr. 13:8).

II. Bishop's availability to himself

We are human, poor and weak and we carry a heavy responsibility on our shoulders. To serve our people well and to enkindle in them hope and give them courage, we need time to rest. Time to be on our own. Time when we can relax, regain lost energy. Time to be ourselves. Time here and now to be ready to take up the challenge of our ministry and service to our people - all the people within our particular Church, as whether they belong to our faith or not. Time to be for the people and with the people. Time to talk to ourselves, to listen to ourselves. Time to answer faithfully questions concerning our vocation. A choice of what to do or where to be at this time is so important that we must seek the Lord's inspiration and the guidance of the Holy Spirit. Our free time should lead us to the Lord and to his people in order to serve without counting the cost. This free time should also help us to cast our nets into the deep end (cf. Jn 21 :6).

III. Bishop's availability to his people

Our followers as well as others who want us to be there when they need us. Often there is too much delegation of our availability to our collaborators on the pretext that we are too busy. Busy doing what? People come first and our administration last. Who is busier than His Holiness John Paul II? None. Here His Holiness is a great model to us. Despite his heavy responsibility he has made and continues to make himself available to the whole Church, to all people - Catholics, other believers, non believers, rich and poor, simple and great. He has traveled to every continent and yet nobody in the Curia is more informed of or up to date on matters and affairs of the Church than His Holiness. Bravo Holy Father His Holiness's availability to the whole Church has strengthened the communion of the local bishops with the world episcopate and in a very special way with the Bishop of Rome. Because of His Holiness's availability, it is striking to see how in a local African church the Pope really is a sign of the unity of the entire Church - a visible, "personal" sign. Only the most cynical or unrealistic theologian would dismiss this as mere naiveté or sentimentality. The Petrine ministry has a real meaning for the people here - a concrete and personalized focus. His Holiness's availability to African people during his pastoral visits has encouraged us to realize what we are and to accept with great faith what Pope Paul VI told us, "The teaching of Jesus Christ and his redemption are, in fact, the complement, the renewal and the bringing to perfection, of all that is good in human tradition. And that is why the African who becomes a Christian does not disown himself, but takes up the age-old values of tradition ‘in spirit and in truth'".

[00110-02.04] [in087] [Original text: English]

Exc.mus D.nus Tomé MAKHWELIHA, S.C.I., Archiepiscopus Nampulensis (Nampula, Mozambicum).

Le vocazioni e la pastorale vocazionale hanno meritato una attenzione più prioritaria nella vita della Chiesa. Infatti, la Chiesa ha inteso e continua a intendere come essenziale l’esistenza del ministero sacerdotale e anche quella di ministri ordinati, siccome di fedeli consacrati con i Consigli Evangelici. La Chiesa riconosce che non può mettere radici in mezzo agli uomini, quando viene a mancare il ministero sacerdotale o quando è scarso (cfr. AG 16; 19).

Siamo tutti un po’ sconvolti dalla crisi delle vocazioni verificatasi negli ultimi decenni. Siamo coscienti delle preoccupazioni crescenti della Chiesa alle soglie del Terzo Millennio. Gli ultimi Sommi Pontefici hanno fatto riferimento a questa crisi, da Pio XII (Menti Nostrae, 1950), Giovanni XXIII (Allocuzione al Congresso Mondiale delle Vocazioni, 1961), al Pontefice presente.

La preoccupazione dell'Episcopato oggi è come mantenere accesa questa preoccupazione per le vocazioni e per la pastorale vocazionale.

Spetta mettere in pratica quanto raccomanda il Vaticano II: "al vescovo tocca stimolare il proprio gregge a favorire le vocazioni e curare per questo scopo lo stretto collegamento di tutte le energie e di tutte le iniziative" (OT 2).

Il punto di partenza sarà sempre quello suggerito dallo stesso Concilio, cioè di coinvolgere in questa pastorale tutte le componenti del Popolo di Dio: le comunità cristiane, le parrocchie, i vescovi, i sacerdoti, i religiosi, le religiose, gli stessi candidati.

Dobbiamo aver presenti tre elementi fondamentali nella pastorale delle vocazioni:

1. La partecipazione di tutta la comunità cristiana.

2. La creazione di commissioni a tutti i livelli: Diocesi, parrocchia, comunità cristiana.

3. Creazione di Centri Vocazionali:

- presso la sede vescovile

- presso le parrocchie urbane e rurali

- presso le comunità di campagna.

Trattasi di centri per l'accompagnamento e formazione dei candidati, prima di essere ammessi in seminario o nelle case di formazione di vita consacrata.

[00111-01.02] [in088] [Testo originale: italiano]

Exc.mus D.nus Tadeusz GOCŁOWSKI, Archiepiscopus Gedanensis (Gdansk, Polonia).

Il radicalismo è una chiave che permette di seguire Gesù autenticamente e riguarda soprattutto coloro che sono usciti dal Cenacolo dopo la Pentecoste, quindi i vescovi. Il Pontefice nella sua omelia all'inizio del sinodo parlava della povertà dei vescovi. Per noi è un segno importante, anzi una sfida.

Si dice che dopo il Concilio Vaticano II i vescovi vendevano i palazzi, portavano i pastorali di legno. Era senza dubbio un modo di avvicinarsi ai poveri. Tuttavia pare che non basti. Reclamare i diritti dei poveri senza politicizzare il problema, collaborare con le organizzazioni governative e nongovernative al di sopra delle divisioni politiche - questa pare che sia la strada giusta per la Chiesa per affrontare il problema della povertà del mondo. Non basta "vestirsi da povero" ma bisogna amare la povertà come Cristo.

L’Immagine Vivente non riguarda solo la povertà. Gesù Cristo indica ancora, come il modello da seguire, la semplicità e umiltà che sono tanto importanti nella vita del vescovo. Il vescovo deve essere padre, fratello e amico. Non può essere un "guru", ma deve essere, parlando nella lingua contemporanea, un leader spirituale, leader che guida la società dei cristiani. Il vescovo deve essere l’autorità spirituale per i fratelli. Lui è il leader nel campo della sua missione.

In tale contesto si deve considerare il pericolo dell’odierna mentalità democratica che vuole entrare anche nell'ambito della Chiesa. In alcuni luoghi si può osservare il popolo di Dio che vuole eleggere i vescovi oppure decidere, secondo il proprio parere, quale dovrebbe essere l'insegnamento della Chiesa. In questo momento conviene ricordare l'affermazione di S. Agostino: "Con voi sono un cristiano, per voi sono un vescovo". La Chiesa appartiene a Cristo, e il potere nella Chiesa viene da Cristo, non dall'uomo

Il fenomeno preoccupante di oggi, il decrescente numero dei coraggiosi e autentici cristiani e dei sacerdoti esige da noi il ritorno al radicalismo, non solo quello interno, ma anche quello esterno, leggibile per tutti.

[00112-01.02] [in089] [Testo originale: italiano]

Exc.mus D.nus Jozéf Miroslaw ŻYCIŃSKI, Archiepiscopus Lublinensis (Lublin, Polonia).

In the middle of the radically new cultural and social processes, the bishop, united with Christ and "realistically open to the world" (IL, 12), has been the teacher of Christian hope. For our generation, Christ's harvest already became one global village. New challenges brought by the present cultural revolution require our pastoral answer. It is our duty to bring Christian optimism to the people who suffer of frustration and despair. Their dramas are the dramas of the Church who shares the joy and the pain of God's people. What remains a main challenge in the process of globalization, it is false anthropology underlying cultural transformations. In the last century, various versions of false anthropolgies resulted in two totalitarian systems. Now, in a pragmatic-commercial approach, one tries to transform human community into consumers' society . In this approach, even spiritual values are to be replaced by their commercial counterparts offered by the New Age ideology.

Global processes, strengthened by sophisticated advertising policy, create artificial needs and constitute a new hierarchy of values. It is easier to manipulate the people who focus their attention on these false needs, which very often are presented as symptoms of freedom and progress. In shaping this new mentality, the basic role is played by mass media. In their perspective, what is important must be spectacular. Had a contemporary version of a "Gospel according to the Media" replaced the Gospel of the Christian tradition, probably the spectacular moments of the Palm Sunday would be presented as a central event, while Jesus' lonely prayer in the darkness of Gethsemane would remain unnoticed.

Facing the challenge of the new brave world disorder", we the bishops, should look for new means to introduce the values of God's Kingdom in our global village. It is our duty to defend both universal human values and "the dignity of the person revealed in all its fullness in the mystery of Incarnation" (John Paul II, Cent. Annus, 47). It is our duty to witness the invisible values of our Father's Kingdom in a globalized world; such values as solidarity and holiness, reconciliation and forgiveness, freedom and truth. In a global world, we need universal values to avoid the mentality of province in which one ignores the great cultural heritage, basic both for the human and the Christian tradition. The basic role of these values was universally recognized in a special expression of human solidarity after the last terrorist attack. Unfortunately, the everyday practice brings again situations in which the law of supply and demand becomes more important than universal human values.

In our pluralistic society this practical absence of universal human values can be regarded as a symptom of a crisis of contemporary humanism. There was a time when universal values were denied on ideological basis. The supporters of the so called anthropological model of homo sovieticus claimed that both principles of ethics and principles of life are so specific in the Soviet Union that one cannot introduce there any universal standards recognized in the Christian tradition. To bring a new hope to the people in despair, it is our task, to disclose the beauty of these universal values which radiate in Christ's Sermon on the Mount. At the threshold of the new epoch in human history, Mary, the Mother of Christ, in her Magnificat expressed her optimism proclaiming the mysteries of salvation, hidden in paradoxes of human history. At the threshold of the third millennium, we try to follow her example by preaching universal values of God's Kingdom in our global village.

[00113-02.03] [in090] [Original text: English]

Exc.mus D.nus Leonardo LEGASPI, O.P., Archiepiscopus Cacerensis (Caceres, Philippinae).

In the aftermath of the recent terrorist attacks in America, there lay in ruins, not only buildings and innocent lives but also the hopes and dreams of modem men and women for a peacefu1 and orderly world.

After September 11, 2001 the world confronts a threatening future with its potentials for more chaos and insecurities. Political, economic and technological formulae for a better world have reached a dead end, leaving behind a black hole of despair. Once more, the whole of creation groans in travail.

Into this landscape of despair, the Tenth Ordinary General Assembly of the Synod of Bishops enters bearing a message, namely, that the hope of the world in these calamitous times is the bishop as the servant of the Gospel of Jesus Christ.

Will the world listen and believe that it is so?

And we bishops ourselves wonder what God intends for us to accomplish in this Synod whose unexpected rescheduling set it providentially at this crucial moment of humanity's history. Thus, the world awaits our message, our witness, our evidence that in truth we possess credibly and authentically the formula of hope.

There are two sectors of humanity that are especially in need of the hope we can offer -the poor and the youth. The poor - because tenacious poverty leads them to despair. The youth -because modem culture has exploited them and drained them of hope.

What both the poor and the youth expect of us are not the platitudes but the "witness of action" which our Instrumentum Laboris emphasized and because hope arises on1y when it is lived. It is a living and witnessing hope that we must offer, not on1y as bishops of individual dioceses but as bishops gathered collegially here, that the world might see the universal Church as possessing the message and power to renew and save the world.

What witness of lived hope can we offer? For the poor whose despair arises from their servitude to an unjust economic system, the hope we offer must include concrete measures to promote justice and bring about a more equitable distribution of the world's resources. For the youth whose despair arises from the loss of meaning and purpose in life, we need to offer the vision of a Church as a courageous and vibrant community of hope in whose life and work youth can be part of as co-architects of a new, Christ-centered humanity.

For both the poor and the youth, the Church must be clearly seen as the sacrament of hope of the world and whose message has credibility because its servants of the Gospel of Jesus Christ, the bishops, live out the beatitudes in their own lives.

[00115-02.03] [pn092] [Original text: English]

Exc.mus D.nus Ramón Ovidio PÉREZ MORALES, Archiepiscopus Tequinensis (Los Teques, Venetiola).

Los laicos "numéricamente constituyen la mayor parte" de la comunidad eclesial. La renovación eclesial y eclesiológica reinterpretó al laico corno sujeto activo, participativo dentro del Pueblo profético, sacerdotal y regio. Ese rasgo mayoritario nos interpela a un mayor reconocimiento, aprecio, formación y animación de los laicos, con miras a una presencia más consciente, real y efectiva de estos, en la Iglesia y en el mundo. La (nueva) evangelización se ve enriquecida e impulsada actualmente con los ministerios conferidos a laicos, hombres y mujeres. Esta colaboración de los laicos con el ministerio ordenado, junto a otras variadas formas de cooperaci6n ad intra de la comunidad eclesial (servicios, Consejos, etc.), no pueden, con todo, diluir o dejar en el olvido lo que es especifico del laico: su índole secular. La promoci6n del laico, en cuanto tal, va, por tanto, en la línea de lo que le es propio (lo secular) y no de lo que le viene por delegación (ministerios que le son concedidos), aunque esto sea de altísimo valor. La Evangelii nuntiandi enseña con nitidez que la evangelización busca alcanzar no sólo a la persona, sino también a su entorno cultural. La "nueva evangelización" y , consiguientemente, la evangelizaci6n de la cultura, compromete a todo el Pueblo de Dios, aunque no del mismo modo a todos sus miembros y sectores. Al laico, inserto en una familia y en la entraña misma de lo secular, le corresponde hacer del evangelio, savia y fermento de la economía, la política y la cultura. El laico no requiere, pues, "delegación" para su labor evangelizadora de la cultura. Necesita, sí, un obispo que le acompañe con una espiritualidad adecuada, le respete y comprenda en sus decisiones, le anime y reconforte en sus compromisos, le ayude y oriente en su formación.

[00116-04.03] [in093] [Texto original: español]

Exc.mus D.nus Mario DE GASPERÍN GASPERÍN, Episcopus Queretarensis (Querétaro, Mexicum).

1) La misión divina de apacentar a su pueblo confiada por Cristo a los Apóstoles se continua en los Obispos, sus legítimos sucesores; por eso "quien a ellos escucha, escucha a Cristo, y quien a ellos desprecia, desprecia a Cristo y a quien le envió (Cf. Lc. 10,16)" (LG, 20), "pues es principio sagrado que rigiendo bien la propia Iglesia como porción de la Iglesia universal, contribuyen eficazmente al bien de todo el Cuerpo místico, que es también el cuerpo de las Iglesias" (LG, 23).

2) Es, por tanto, interés no sólo del Romano Pontífice sino de todos los Obispos, el que cada Obispo disponga de todos los medios jurídicos y pastorales para cumplir su misión. La III Conferencia del Episcopado Latinoamericano señaló la "la pastoral planificada como la respuesta específica, consciente e intencional a las necesidades de la evangelizaci6n" (DP, 1307). Por eso son muchas las diócesis que cuentan con su plan de pastoral corno expresión de "aquella caridad y unidad del Cuerpo místico, sin la cual no puede haber salvación" (LG, 26).

3) En el carisma de gobierno del Pastor diocesano ejercido mediante el plan de pastoral, deben confluir, cada uno a su modo pero de manera verdadera y eficaz, todos los dones y carismas según la eclesiología de comunión abierta a la misión" (Cf NMI, 43).

4) El Obispo debe contar con la comprensión y colaboración de los movimientos, congregaciones y órdenes religiosas eliminando las pastorales paralelas y las que sencillamente ignoran el plan de pastoral. Es necesario que este Sínodo haga al Santo Padre propuestas viables y operativas para ayudar a corregir esta situación.

[00117-04.04] [in094] [Texto original: español]

Em.mus D.nus Card. Geraldo MAJELLA AGNELO, Archiepiscopus Sancti Salvatoris in Brasilia (São Salvador de Bahia, BRASILIA).

Tre sono gli aspetti del carisma dei vescovo che mi preme sottolineare in questo breve intervento: il Vescovo ed il mistero, il vescovo ed il suo ministero, il vescovo ed il suo carisma spirituale.

1. Il vescovo ed il mistero

Il vescovo è un uomo che è stato in contatto con l'arcano sul monte Oreb, come Mosè, e sul monte Tabor, come gli apostoli Pietro, Giovanni e Giacomo. Il mistero è qualcosa d’ineffabile, che non si può raccontare, ma che si vive in profondità dentro se stessi. Chi vive il mistero diventa credibile. Quando Mosè scese dall'Oreb portava con sé non solo le tavole della legge, ma anche l'esperienza dell'incontro con Dio. La lettera agli Ebrei afferma che lui "rimase incrollabile come se vedesse l'invisibile" (Eb Il,27). I contemplativi pregano di nascosto, però non possono nascondere l'esperienza del loro incontro con Dio.

2. Il vescovo ed il suo ministero

Il triplice munus (sacerdote, re e profeta) che caratterizza la realtà ontologica d’ogni cristiano non è sempre stato vissuto armonicamente da noi vescovi. Senza colpe personali, ma a causa delle circostanze. La storia ci ricorda che per troppo tempo il vescovo è stato visto come il Pontifex che presiedeva la liturgia con tutta la coreografia che faceva di lui qualcuno più importante dello stesso Signore, e come Rex, uomo di comando al quale si deve obbedienza cieca. Com'è difficile (o impossibile?) fare comunione con il Rex e sentirsi suoi collaboratori e responsabili per il Regno di Dio.

3. Il carisma spirituale del vescovo

Prescindendo dalla bellezza di tutto il magistero ricchissimo sulla funzione del vescovo, possiamo riassumere l'essenza del carisma episcopale ricordando le parole di Gesù: "Pastores dabo vobis" (Ger 3, 15). Nel cuore e sulle sue labbra di Gesù la parola pastor sta per pater. La paternitas occupava la mente di Gesù il quale si considerava anche lo sposo nella logica del Regno messianico. "Non vi lascerò orfani" (Gv 14, 18). Gli apostoli hanno capito che. il ministero dell'annuncio doveva venire svolto creando il clima della paternità-filialità. Ne è testimone tutta la tradizione neotestamentaria e patristica. Le lettere pastorali documentano la preoccupazione di mostrare che se la Chiesa è Sponsa-Mater il Vescovo è Sponsus-Pater.

Si possono fare altre due osservazioni. Non ci sono dei corsi di formazione per preparare i futuri vescovi. Le qualità personali e intellettuali non sono garanzia d'idoneità ad assumere la guida di un gregge. L’episcopato è una grazia da vivere pastoralmente. Non può essere conferito come premio o come avallo ad una funzione politica.

[00118-01.04] [in095] [Testo originale: italiano]

B. D.nus Grégoire III LAHAM, B.S., Patriarcha Antiochenus Graecorum Melkitarum (Antiochia dei Greco-Melkiti, Syria).

Il n'est pas correct d'inclure le Synode Patriarcal sous le titre des Conférences Episcopales. Il s'agit d'un organisme absolument distinct. Le Synode Patriarcal est l’instance suprême de l'Eglise orientale. Il peut légiférer, élire les évêques et les Patriarches, trancher les différends.

On parle au n° 75 de l’"honneur particulier" rendu au Patriarche. Je voudrais noter que c'est diminuer le rôle traditionnel du Patriarche, que de parler dans les documents ecclésiastiques de l’honneur et des privilèges des Patriarches.

Il ne s'agit pas d'honneur, de privilèges, de concessions. L'institution patriarcale est une entité spécifique unique de l’ecclésiologie orientale.

Avec tout le respect dû au ministère pétrinien, le ministère patriarcal en est l’équivalent, "servatis servandis", dans l’ecclésiologie orientale.

Tant que cela n'est pas pris en considération par l’ecclésiologie romaine, il n'y aura pas de progrès dans le dialogue oecuménique.

De plus, le ministère patriarcal n'est pas une création romaine, il n'est pas le fruit de privilèges, concédés au octroyés par Rome.

Une telle conception ne peut que ruiner toute entente possible avec l'Orthodoxie.

Nous réclamons cela aussi pour notre Eglise Patriarcale Melkite et pour toutes nos Eglises orientales catholiques.

On a attendu trop longtemps pour appliquer les décrets du Vatican Il, et les Encycliques et Lettres des Papes, et notamment du Pape Jean Paul II.

Ceci fait perdre toute crédibilité en la bonne volonté de l'Eglise de Rome dans le dialogue oecuménique.

On voit juste le contraire se produire : le CCEO a entériné des usages absolument contraires à la tradition et à l’ecclésiologie orientale

[00119-03.03] [in096] [Texte original: français]

Exc.mus D.nus Stefan SOROKA, Archiepiscopus Philadelphiensis Ucrainorum (Philadelphia degli Ucraini, Foederatae Civitates Americae Septentrionalis).

The Byzantine Liturgy of St. John Chrysostom makes repeated reference to Jesus Christ as the 'Lover of Mankind'. The Bishop, standing in the place of Jesus Christ amidst the clergy and faithful, is called to be the 'lover' of those whom he is called to shepherd. The expression of such love engenders hope. The Eastern tradition gives great importance to the Holy Spirit as the powerful agent of unity. It is a hope-filled responsibility of the bishop to promote ecumenism within the local Church. By valuing and preserving their ancient traditions and by promoting appreciation for the ancient heritage we share with our sister Churches of the East, Eastern. . Catholic Churches give tangible witness to the legitimate diversity that can and should exist within the Christian communion. The writings from the Fathers of the East encourage the active involvement of the clergy and faithful in the process of election of a Bishop. Perception of the needs of the diocese and the type of servant leadership envisioned by the clergy and faithful should be sought. With regard to Emeritus Bishops, St. John Chrysostom exhorts Bishops to regard retirement as earning a crown no less that the consecration to office. Having full opportunity to participate in ecclesial life should ensure that one does not inhibit the actions of the Holy Spirit for renewal in the Church we love and serve.

[00120-02.03] [in097] [Original text: English]

Il quarto briefing per i gruppi linguistici avrà luogo domani venerdì 5 ottobre 2001 alle ore 13.10, a conclusione della Ottava Congregazione Generale del mattino (nei luoghi di briefing e con gli Addetti Stampa indicati nel Bollettino N. 2).

Si ricorda che i Signori operatori audiovisivi (cameramen e tecnici) sono pregati di rivolgersi al Pontificio Consiglio delle Comunicazioni Sociali per il permesso di accesso (molto ristretto).

Il quinto "pool" per l’Aula del Sinodo sarà formato per la preghiera di apertura della Decima Congregazione Generale di sabato mattina 6 ottobre 2001.

Nell’Ufficio Informazioni e Accreditamenti della Sala Stampa della Santa Sede (all’ingresso, a destra) sono a disposizione dei redattori le liste d’iscrizione al pool.

Si ricorda che i Signori operatori audiovisivi (cameramen e tecnici) e fotoreporters sono pregati di rivolgersi al Pontificio Consiglio per le Comunicazione Sociali per la partecipazione al pool per l’Aula del Sinodo.

Si ricorda che i partecipanti al pool sono pregati di trovarsi alle ore 08.30 nel Settore Stampa, allestito all’esterno di fronte all’ingresso dell’Aula Paolo VI, da dove saranno chiamati per accedere all’Aula del Sinodo, sempre accompagnati da un ufficiale della Sala Stampa della Santa Sede, rispettivamente dal Pontificio Consiglio per le Comunicazioni Sociali.

DISTRIBUZIONE: IMMEDIATA

[B10-XX.02]

- Indice Bollettino Synodus Episcoporum - X Assemblea Generale Ordinaria - 2001
  [Francese, Inglese, Italiano, Portoghese, Spagnolo, Tedesco]

- Indice Sala Stampa della Santa Sede
  [Francese, Inglese, Italiano, Portoghese, Spagnolo, Tedesco]