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SYNODUS EPISCOPORUM della Commissione per l'informazione "Episcopus Minister Evangelii Iesu Christi propter Spem Mundi" Il Bollettino del Sinodo dei Vescovi è soltanto uno strumento di lavoro ad uso giornalistico. Edizione plurilingue
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| 16 - 09.10.2001 SOMMARIO TREDICESIMA CONGREGAZIONE GENERALE (MARTEDÌ, 9 OTTOBRE 2001 - ANTEMERIDIANO) Alle ore 09.00 di oggi martedì 9 ottobre 2001, memoria facoltativa dei SS. Dionigi, vescovo e Compagni, martiri e memoria facoltativa di S. Giovanni Leonardi, sacerdote, fondatore dei Chierici Regolari della Madre di Dio, alla presenza del Santo Padre, con il canto dellHora Tertia, ha avuto inizio la Tredicesima 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. Bernard AGRE, Archiepiscopus Abidianensis (Abidjan). A questa Congregazione Generale che si è conclusa alle ore 12.25 con la preghiera dellAngelus Domini erano presenti 229 Padri. INTERVENTI IN AULA (CONTINUAZIONE) Sono intervenuti i seguenti Padri:
Diamo qui di seguito i riassunti degli interventi: Exc.mus D.nus Norbert Wendelin MTEGA, Archiepiscopus Songeanus (Songea, Tanzania). The pressing cry from developing countries today is an appeal for 'poverty alleviation'. Let the cry of these poor people be heard today by the international community and by the churches. They cry for a sign and gesture of hope because they are in a hopeless and helpless situation. Poverty is the root cause of a lot of misery. It reduces man to indignity, it makes him a victim of manipulations by the rich and the powerful, and it makes him voiceless. It is the cause of many injustices. Poverty can be of different types and levels. For us in the third world, the worst type of poverty is ignorance. It may be ignorance in faith, ignorance in human and moral values, or it may be ignorance in the form of complete illiteracy or in the form of poor and half knowledge. Ignorance and illiteracy is an evil and threat for the poor in this century of globalization and technology because they will be victimized by competition. The ignorant and illiterate will be more and more marginalized and forgotten while the rich and educated are going to take the helm of the economic, social and political power. The poor will become poorer and the rich will become richer. Only the rich will go into high schools and universities, they will get employment, they will control the economy, they will get into politics, and when elections come, only the rich and the educated will have the chance to campaign and take leadership. Let us hope that this does not happen in our dioceses for even for the Church, there can come the danger of absorbing vocations for religious life and for priesthood from families, tribes or circles of the rich and better educated. There will come a moment when the poor, feeling voiceless and defenseless, will be forced to react against the rich and educated. It will lead to violent conflict. Ignorance and illiteracy have sometimes been the direct or indirect cause of conflicts and of violent fanaticism in some societies. At other times it was due to inequitably and discriminatory provision of education and distribution of social services to citizens of the same country. As Bishops we must bring hope to the world of the poor and ignorant. Let us invest in education and where possible let us coordinate our efforts with those of our governments. As brothers in Christ let us join efforts and resources to empower one another in fulfilling this mission of distributing the love of Christ through education for the poor. We have to defend their rights, justice, dignity and equality. They hunger for truth, for knowledge and for education. They suffer from discrimination and degradation. They need faith and the social teaching of the Church to get truth for their freedom. They need to form their consciences. They need good secular education to empower them and to restore their dignity. Our gratitude to the Dicasteries and to other Aid organizations for their support for education in our mission countries. Due thanks to the Bishops Conferences in Europe, the USA, and Australia for their financial support for the same. Next month the Tanzania Episcopal Conference will give degrees in Mass Communications, the first ever in the country, to the first 35 students who were wholly sponsored by the Italian Episcopal Conference. We say grazie to the CEI and the Church in Italy. The German Episcopal Conference and the German Government are funding the Diploma Courses in the new university and since ten years they send money through our Christian Social Services Commission to support Tanzanian Churches in a very serious ecumenical program to improve education and health services in the whole country. To you brother Bishops, and to the faithful of your dioceses, we say thank you. Please continue to support us. In the name of the poor, we appeal for more help. On our part, we are committed to sacrifice our lives for the poor, following the example of Our Lord Jesus Christ the good Shepherd. [00210-02.04] [IN170] [Original text: English] Exc.mus D.nus Jesús E. CATALÁ, Episcopus Complutensis (Alcalá de Henares, Hispania). El Concilio Vaticano II ha descrito el ministerio episcopal desde la perspectiva del triple "munus": profético, sacerdotal y real, cuyo ejercicio concreto implica una gran variedad de tareas, que el obispo debe afrontar en su diócesis. Ese gran abanico de acciones concretas, le puede llevar a una dispersión en el ejercicio de su ministerio, reclamado por acciones tan dispares. Puede contribuir a centrar el ministerio el considerar al obispo corno "testigo de Jesucristo", misión que subyace al ejercicio del triple "munus" episcopal. EI decreto "Christus Dominus." (n. 11) nos recuerda que "los obispos deben dedicarse a su labor apostó1ica como testigos de Cristo", llevando a cabo el mandato del Señor de ser sus testigos "en Jerusalén, en toda Judea y Samaría, y hasta los confines de la tierra.' (Hch 1, 8). Según el libro de los Hechos, la condición para pertenecer al grupo de los Doce Apóstoles es haber sido testigo del Resucitado (cf. Hch 2,32; 3,15; 13,31) y haber convivido con Él, desde el bautismo de Juan hasta que fue llevado al cielo (cf Hch 1,22). Como sucesor de los Apóstoles" los obispos tienen la misión de ser testigos del Resucitado. Se trata fundamentalmente de ser testigos de "Alguien" A los testigos de Jesús se les pide en ocasiones dar testimonio ante autoridades y tribunales, según la perspectiva que Jesús había anunciado a los Apóstoles (Mc 13,9; Mt 10,18: Lc 21,13). Los sufrimientos soportados por el testimonio de Jesús llevan al gozo de la esperanza (cf. Rm 12,12 ). San Cipriano, obispo de Cartago, le dirige una carta a su hermano Corne1io, obispo de Roma, y le dice: "No hay manera de expresar cuán grande ha sido aquí la alegría y el regocijo, al enteramos de nuestra victoria y de nuestra fortaleza: de cómo tú has ido a la cabeza de tus hermanos en la confesión del nombre de Cristo, y de cómo esta confesión tuya, como cabeza de tu Iglesia, se ha visto a su vez robustecida por la confesión de los hermanos" (Cipriano, Carta 60, 1 ). La palabra puede convencer, pero el ejemplo arrastra. El testimonio de los hermanos mayores en el episcopado, es un estímulo para los obispos más jóvenes. [00224-04.03] [in171] [Texto original: español] Exc.mus D.nus Michel-Marie-Bernard CALVET, S.M., Archiepiscopus Numeanus (Nouméa, Nova Caledonia). Je voudrais seulement évoquer ici quelques aspects de la mission de lévêque qui ressortent plus particulièrement dans un contexte si singulier, caractérisé par un peuplement faible dilué dans un espace immense. Nos Eglises sont jeunes, dans tous les sens du terme, elles sont généralement à taille humaine, comme le sont les populations de toutes ces îles où personne ne peut passer inaperçu. Lévêque est connu de tous, la permanence de sa fonction renforce encore limpression quil fait personnellement partie du paysage, comme les responsables coutumiers. A la différence de ceux-ci, il vit sa responsabilité dans une solitude de fait, les évêques voisins sont à des milliers de kilomètres. Avec ses prêtres, les religieux, les catéchistes et les autres laïcs engagés, il veille à lunité de la portion du peuple de Dieu qui lui a été confiée. Le service de la Parole de Dieu prend souvent une dimension oecuménique ou même plus large encore, surtout en cas de crise sociale ou politique. Il doit veiller aussi à lunité de lEglise dans sa dimension Universelle, lattachement filial au Successeur de Pierre, est spontané dans nos diocèses. La collaboration avec les évêques dans un esprit de collégialité est un soutien très important pour nous tous, elle s'exerce au moins à 4 niveaux: -la Conférence épiscopale malgré les distances et les différences culturelles, -les régions géographiques ou linguistiques à lintérieur de la Conférence épiscopale, -les Provinces ecclésiastiques lorsquelles ont une base réelle et suffisante, ce qui est très souhaitable, mais malheureusement pas toujours le cas, -les liens avec dautres conférences épiscopales, en particulier dans le cadre de la Fédération des Conférences Episcopales dOcéanie. Ainsi, vivre une ecclésiologie de communion, tant à lintérieur quà lextérieur du diocèse, conduit à une tension pratique qui fait partie de la vie, léquilibre est à retrouver en permanence. L 'utilisation rationnelle des moyens modernes de communication a changé nos façons de travailler ensemble et elle a rendu possible ce qui était impensable au début de mon épiscopat il y a seulement 22 ans. Pour terminer, au nom de mes confrères des îles dOcéanie, je voudrai rappeler ici, une expérience inoubliable où lEglise qui est en Océanie a fait lexpérience de la collégialité "cum Petro et sub Petro": Nous, les lointains, nous navons pas été oubliés ni laissés de côté par vous, Très Saint-Père, lorsque vous avez décidé quau nombre des Synodes Continentaux, il y aurait aussi lOcéanie. Ce Synode pour lOcéanie où furent convoqués la totalité des évêques en activité des quatre Conférences Episcopales de la région (Australie, P-N-G et îles Salomon, N-Z. et C.EP AC) fut une expérience inoubliable de collégialité pour les participants, mais aussi un temps fort de participation ecclésiale pour les nombreux fidèles, prêtres, religieux et laïcs dOcéanie, qui avaient étudié les Lineamenta. Lattente est grande maintenant, dans notre région, du document qui devrait nous présenter les fruits de ce Synode. [00212-03.04] [IN173] [Texte original: français] La verdadera reforma de la Iglesia y la reforma verdaderamente católica del episcopado han ido siempre juntas en la historia de la Iglesia. También en nuestra época, la del Vaticano II. Incluso con una insistencia especial. Uno de los centros de gravedad más importantes de las enseñanzas conciliares fue la Teología del Episcopado y la renovación canónica y pastoral de la figura y ministerio del Obispo en la Iglesia; a través de la doctrina de la colegialidad episcopal; pero también, y con vivo sentido de la actualidad histórica, trayendo a la luz el principio de la sacramentalidad del origen, fundamento y contenido del oficio episcopal, Treinta seis años después, los frutos del desarrollo teórico y práctico de la colegialidad en el orden de las realidades estructurales han sido muchos. Hay que preguntarse si ha ocurrido lo mismo con el principio de la sacramentalidad en el orden de las realidades vivas: del crecimiento en la santidad de todos los miembros de la Iglesia, de su mayor vigor y entrega apostólica y misionera, y en la evangelización y santificación de las realidades temporales. Responder a esta cuestión es el reto principal del presente Sínodo. Su respuesta no puede dejar de tener en cuenta un dato esencial: la extendida crisis de fe en los viejos países de tradición cristiana; que no se detiene ante las puertas de las comunidades cristianas, y que "se globaliza" también. La respuesta habrá de pasar por el servicio del Obispo al Evangelio de Nuestro Señor Jesucristo para la esperanza del mundo, anunciándolo, enseñándolo y mostrándolo corno su "testigo auténtico" a todos: sacerdotes, consagrados, laicos, teólogos y a la opinión pública. Este servicio se le hará posible al Obispo si cultiva el amor personal a Jesucristo, apoyado en la oración de toda la Iglesia, especialmente de las contemplativas, como Santa Teresa de Jesús y sus dos hijas: Santa Teresa del Niño Jesús y Santa Teresa Benedicta de la Cruz -Edith Stein-. "EI cristiano del futuro será místico, ... , o no será cristiano" -Karl Rahner-. [00223-04.04] [in174] [Texto original: español] Em.mus D.nus Card. Miloslav VLK, Archiepiscopus Pragensis (Praha, Res Publica Cecha). 1. Nell'indice dell'Instrumentum laboris ricorre tante volte l'espressione "ministro", "ministero", "servitore", "servizio". E' una parola-chiave che vuol essere un messaggio di questo Sinodo. L'atteggiamento esistenziale del servizio è lo stile di vita che fa della missione del vescovo un riflesso coerente di Gesù, del Servo di Dio. Egli infatti non è venuto per essere servito, ma per servire (cfr. Mc 10, 45) e rivelare così la vita della Trinità. Ha chiamato gli apostoli a seguirlo su questa via: "Vieni, seguimi!". Tale vocazione risuona nel noto inno della Lettera ai Filippesi: "ekénosen", si è svuotato, spogliato di sé (cfr. Fil 2, 6-8). Un modello di pro-existentia. Una summa del servizio. Modello splendido del vescovo-servitore"Abbiate gli stessi sentimenti..." (cfr. Fil 2, 5). 2. Questa realtà del vescovo-servitore non si può intendere in modo individualistico, quasi il vescovo fosse una specie di "imprenditore privato". Nell'attuazione del suo compito è legato a coloro che egli serve e, prima ancora, per la collegialità, al Papa ed agli altri vescovi. Parlando ad un gruppo di vescovi, Giovanni Paolo II ha ribadito: "Il Signore Gesù (...) non ha chiamato i discepoli ad una sequela individuale ma inscindibilmente personale e comunitaria. (...) Un rinnovato annuncio del Vangelo non può essere coerente ed efficace se non è accompagnato da una robusta spiritualità di comunione" (Oss. Rom., 17.2.95). Nella vita del vescovo sono quindi strettamente legate queste due realtà: il suo ministero e la spiritualità di comunione. Camminano mano nella mano l'atteggiamento personale di essere servitore e il dovere primario di costruire la comunione attraverso il ministero. Perciò il vescovo "tende a favorire e garantire la presenza attiva e santificante di Cristo in mezzo alla sua Chiesa" (Instr. lab. n. 51). Questa priorità della comunione è un segno dei tempi riconosciuto dai Papi e dallinsegnamento ecclesiale e confermato dallo Spirito attraverso la fioritura dei nuovi Movimenti. Con la loro vita radicalmente evangelica, questi Movimenti sono impegnati a diffondere a tutti i livelli nella Chiesa e nella società uno spirito di comunione. 3. Molti di noi abbiamo ricevuto un'educazione individuale o individualistica e adesso sentiamo queste sfide: essere ministri nello stile della kenosi, costruttori della comunione con una spiritualità non soltanto individuale) ma personale e comunitaria. Ciò richiede un esercizio, una "formazione continua" anche per i vescovi. 4. Da vera serva del Verbo, Maria impersona in se la "proesistenza" totale e così è modello dei ministri del Vangelo. Lei sia la nostra Hodighitria - colei che ci indica la via. [00213-01.04] [IN175] [Testo originale: italiano] Exc.mus D.nus Georges Edmond Robert GILSON, Archiepiscopus Senonensis (Sens, Gallia). 1°) Le Concile Vatican II a manifesté lurgence de lengagement prophétique de lEvêque et du Collège episcopal: annoncer lEvangile est notre priorité. Il nous est confie la charge dêtre les "vigiles de la Foi chrétienne". Mais le magistère ne peut sexercer que dans un climat de "bienveillance". Les apôtres que nous sommes, doivent dabord sengager à rencontrer lautre en tant quautre. Nous ne sommes pas les religieux du Livre, mais les croyants en Celui-là qui est la Parole de Dieu. 2°) Aujourdhui dans notre pays de France, il est des lieux et des milieux dans lesquels lEvangile est ignoré. Jésus-Christ est un étrangerIl faut des évangélisateurs. Prenons un exemple: je suis lEvêque-Prélat de la Mission de France, communauté de prêtres séculiers qui pour la grande majorité sont "prêtres au travail professionnel". Il leur faut trouver le chemin de la rencontre et du dialogue. Il leur faut risquer un partage quotidien et accueillir la part de vérité qui nourrit lautre, le prochain non-chrétien, dans son existence intime. Dieu précède le témoin de lEvangile. 3°) Le temps de la prière et de la vie déquipe missionnaire permet le travail dintelligence de la Foi et la recherche théologique qui sefforce de dire la Foi de toujours dans les langues et les cultures daujourd'hui... C'est ici quintervient la responsabilité propre de lEvêque. Il devient lartian de la Foi vécue dans la fidélité au Message. Le service du magistère épiscopal doit avant tout, se réaliser par un travail daccompagnement, découte, de soutien, de questionnement, délaboration, de proposition, de discernement, de ressourcement... avec et auprès de ceux que lEvêque envoie en mission dapôtres. C'est eux qui redonnent à lEglise sa capacité concrète de manifester la pertinence théologique et anthropologique des Mystères chrétiens. LEvêque est apôtre avec eux. [00214-03.03] [IN176] [Texte original: français] La questione ecumenica non è un accessorio; essa si pone al centro dell'attività pastorale del vescovo. L'impegno ecumenico è una delle grandi sfide dell'inizio del nuovo millennio. Il frutto più importante del dialogo ecumenico degli ultimi 35 anni è la ritrovata fraternità di tutti i cristiani. Ma oggi ci troviamo davanti a nuove sfide. Ci rendiamo conto che il cammino ecumenico sarà presumibilmente ancora lungo e difficoltoso. Dobbiamo riflettere sul modo secondo il quale possiamo responsabilmente strutturare l'attuale periodo intermedio. Non possiamo ancora riunirci attorno all'unica mensa del Signore, ma potremmo già fare insieme molto più di quanto facciamo abitualmente: 1. Ecumenismo di vita. Non nel senso di un qualcosa che si aggiunge all'attività ecumenica, bensì di un ecumenismo di vita quotidiana. 2. Ricezione e formazione. Sarebbe già molto se i validi risultati dei dialoghi ecumenici fossero recepiti ovunque. Ciò richiede una formazione ecumenica per i laici, per i sacerdoti e anche per i vescovi. 3. Ecumenismo ad intra. Dobbiamo attuare la spiritualità di comunione prima di tutto in noi stessi e far diventare la nostra Chiesa accogliente per le altre Chiese e Comunità ecclesiali. Dobbiamo quindi creare un migliore equilibrio nella comunione tra le Chiese particolari e la Chiesa universale. 4. L'ecumene come impegno spirituale. Noi non possiamo "fare" o organizzare l'unità; l'unità è un dono dello Spirito. Dobbiamo essere ecumenicamente uniti nella nostra preghiera per 1'unità, e dobbiamo pregare, come fecero gli apostoli con Maria, affinché discenda su di noi lo Spirito di Dio e per l'avvento di una nuova Pentecoste . [00211-01.04] [IN172] [Testo originale: italiano] Exc.mus D.nus Francisco VITI, Archiepiscopus Huambensis (Huambo, Angolia). Illumines par la foi, nous pouvons dire que notre vocation fondamentale et universelle, c'est l'acceptation reconnaissante du don miséricordieux de cette filiation divine adoptive dans le Christ et de cette fraternité entre nous. Une fraternité sans frontières, qui ne vient ni du sang, ni de la volonté de l'homme, ni d'une option sociale, mais plutôt de Dieu Lui-même. Le service de l'Evangile pour lespérance du monde est, sans doute, celui de la fraternité et de la solidarité dans la famille humaine. Nécessaire au salut éternel, accessible à tous les hommes et femmes de bonne volonté, le chemin de la filiation divine adoptive est inséparablement lié à celui de la fraternité. En effet, dans sa liberté souveraine, le Seigneur a voulu que ceux qui aiment son Nom aiment également Son image. La lecture de la Bible nous fait voir que, dès le début, le Dieu de la création se présente comme Dieu pour l'homme et avec l'homme. L'ayant créé à son image Il a fait de lui son premier amour sur la terre, la valeur numéro un du monde. LApôtre saint Paul présente le Sauveur du monde comme notre paix. Et la paix, nous le savons bien, c'est vivre-ensemble et agir-ensemble. Elle est acceptation réciproque et reconnaissance mutuelle, dans légalité de la dignité humaine. La paix est communion des coeurs unis dans la conscience d'une seule origine et dans l'effort concerté pour monter au sommet d'une seule destinée dans le temps présent, aussi bien qu'au-delà du temps, dans léternité. Je parle de la paix intégrale, celle des enfants de Dieu. Elle est solidarité fraternelle que le Seigneur nous a gagnée sur le trône de la croix. Et quoi de plus contraire à la paix que de faire la guerre pour en finir avec la guerre? La guerre c'est la mort, c'est de la séparation, elle ne bâtira jamais le vivre-ensemble et moins encore l'agir ensemble. La paix est dialogue, c'est lécoute réciproque et patiemment reprise, comme nous le dit Jean-Paul II dans ses Messages pour les Journées Mondiales de la Paix, tout spécialement dans celui de 1985, intitulé: SI TU VEUX LA PAIX VA AUX PAUVRES. Le dialogue fait partie de la sagesse des nations et révèle le sens de l'histoire. Pour illustrer le bien-fondé de cette affirmation, j'attire votre attention sur le document que je viens de citer. Le Saint Père fait référence à 150 conflits armés dans l'après-grande guerre mondiale. Ils n'ont pas conduit à la justice et moins encore à la paix. Pour faire la paix, les belligérants ont du entrer en dialogue. Dès lors, quoi de plus contraire à la paix que la pratique de l'exclusion de l'adversaire et le refus du dialogue. Pour ceux qui veulent pérenniser la guerre, il y aura toujours des prétextes contre l'adversaire. Pourtant, des pays entiers vont être condamnés au dépeuplement, et des libertés fondamentales vont saliéner dans les mains des plus forts, mettant de grandes multitudes à la remorque de l'histoire. Dans un chapitre intitule «The Wealth of knowledge», un historien de léconomie écrivait: «Institutions and culture first ; money next; but from the beginning and increasingly, the payoff was to knowledge», c'est-à-dire, institutions et culture d'abord; l'argent après: mais ce qui rapport à la longue, c'est la connaissance. Nous touchons ici un point névralgique de la dignité des peuples, tout aussi que de la Paix mondiale. En effet, léducation conditionne le progrès. Celui-ci est synonyme de Paix. Au nom des pauvres et de la solidarité évangélique, je vous pris, frères du monde «developpé»: venez à notre aide. Edifions ensemb1e la Paix-Progrès, dans la fraternité solidaire. Merci ! [00215-03.03] [IN177] [Texte original: français] My intervention here is in reference to chapter II, ns. 35 and the following of the Instrumentum Laboris, namely the ecclesial images of the Bishop drawn on the image of Christ. I would be labouring the obvious if I tried to elaborate on the images of the Bishop in the Church as they are drawn heavily on the image of Christ. In fact, the Instrumentum Laboris is doing this in the chapter referred to. I should like to note that the multifaceted images of Christ himself as we see in the NT have emerged from the reality of his personality and from the various roles he played in his redemptive mission given by His Father. The inference is clear. Though the image of the Bishop in the Church is rooted in his divine vocation to the Episcopal ministry and described in line with the image of Jesus Christ, it is concretely shaped by the roles he plays in fulfilling this ministry. This would require of us to distinguish the ideal image he ought to bear from the actual image he acquires in the exercise of his ministry . The Instrumentum Laboris is certainly giving us, and rightly so, the ideal picture of the Bishop in the Church. In other words, it describes what is the nature and mission of the Episcopal office in the Church as designed in the economy of salvation. In this context, I am reminded of a story. Once there was a funeral ceremony. Many funeral speeches were made and some in glowing terms glorified the deceased. At the end of them, the wife of the deceased was so confused that she asked her son to go and check if it is truly his father that lies in the coffin. In our effort to effect the renewal of our Episcopal ministry it is important and necessary to find out what actually is the image of the Bishop that has emerged in concrete in the course of the history of the Episcopal ministry in the Church and if it has been distorted. If we discover a discrepancy between the ideal and actual, it is time to focus our attention on the ways and means for removing the anomaly. In this context, we may do well if we look into the past, examining closely if the roles the Bishops had undertaken, or imposed on them, have distorted the original image they ought to have had in the exercise of their Episcopal ministry, as commissioned by Jesus Christ himself or as stipulated by the Apostles in the formation of the Apostolic Churches and communities namely, teaching and baptizing with divine authority the peoples of all nations (Mt. 28:18f), doing the ministry in love of Jesus (Jn. 21:15f), shepherding God's flock more by the example of life rather than lording it over them (1 Pt. 5:1f), cultivating the Christian virtues in a life of Faith (1 Tim. 5:1f). It is also worthwhile to check if we inherit some distorted images of the office of Bishop in the Church shaped by the cultural and socio-political factors that influenced the institutional set up of the Church in various parts of the world. In discussing the image of the Bishop as shaped by the exercise of his Episcopal ministry, we may point out the significant role our people have in the process. In fact, their concepts, persuasions and perceptions have a considerable influence in the process of formation of the image of the Bishop. The role of the Bishop for and amidst them should be relevant for them both in their life on earth and after. Speaking for India, our people whatever be their race, language or religion, cherish the image of a Bishop as a man of God, with tremendous spiritual power, we may call it Spirit-filled, far above the worldly to subdue its power and allurements, categorically standing out as a constant reminder of the presence of the divine in and for the world, an image true only to Jesus Christ and yet accessible to his disciples who have received in abundance the Holy Spirit and his powerful gifts. [00216-02.04] [IN178] [Original text: English] Exc.mus D.nus Victor Adibe CHIKWE, Episcopus Ahiaranus (Ahiara, Nigeria). In many parts of the world today, and more especially in the older Churches of the West, there is acute decline in priestly and religious vocations. On the other hand, the number of young people who feel called to the priesthood is on the increase. Many people call it Vocation Boom. These third world countries where this increase is prevalent, have a high birth rate. The reason for this increase is not just because of poverty or lack of employment as some people may infer. A good number of vocations are to be found in the families of the middle class in these areas. In any case, Christ recruited his apostles from the lowly in society. Persecutions of the early Christians helped to spread the Gospel. In the same way, God can use the refugee problems and hardship in the poor countries to supply the spiritual needs of the older Churches. It is painful for a Bishop to turn away many genuine vocations simply because he does not need them. The Church which is figured as THE FAMILY OF GOD should rejoice in the gifts of her members and benefit from them. Bishops in those areas that lack vocations should feel free to approach their brother bishops with plenty of vocations for help, while assisting them to train these priests. This will really be applying communion and mission co-operation in practice. Ad Gentes, Redemptoris Missio and Ecclesia in Africa, are clear on this point. One should not be deterred by the fact that some cases exist of some priests who refuse to come back to their home dioceses after their studies in Europe and North America, nor of some priests that get into trouble. One should not lose sight of many priests from the Mission countries who are missionaries to other third world countries of Africa, Asia and the Caribbean Islands under difficult conditions. There seems to be the tendency of the media to blow problems of priests of the Mission territories out of proportion and context, and often generalized. This does not do any good to the image of the Church , rather it is a calculated attempt to ridicule the Church and her disciple on celibacy. While not condoning the bad behavior of some priests in Africa and elsewhere, it must be strongly noted that there are very many priests who are living out the evangelical councils and bearing witnesses to the faith. [00217-02.04] [IN179] [Original text: English] Exc.mus D.nus Paul K. BAKYENGA, Archiepiscopus Mbararaënsis (Mbarara, Uganda). I give my reflections inspired by numbers 24, 96 and 141 of the Instrumentum Laboris. No.24 says: "In the future, the Church of the third millennium will slowly see a shifting of the centre of the Catholic population towards Africa and Asia, where, as witnessed also in Latin America, young Churches are being established full of fervour and vitality and rich in vocations to the priesthood and the consecrated life, a situation which oftentimes helps the scarcity of vocations in the West." This is a prophetic statement which gives great hope to the Church. While the old tree may see its vitality diminishing, the vitality of its young saplings is or should be a cause of rejoicing, for it is from its seed that the young are sprouting. The missionary endeavours of the Churches of the West during the just ended millennium are slowly starting to bear fruit for the Kingdom of God. In order not to allow the marauding birds of the air to reap where they have not sown, the youth, the young people who are more than 60% of the population of these countries, must be specially attended to. They are the future of the Church and humanity. A minister of hope cannot do any better than construct the future with those to whom the future has been entrusted. Investment in the youth, investment in the young people, investment in the young Churches could be one the priorities of the whole Church as Family of God, in the third millennium. There is however a new phenomenon affecting the populations of these young Churches and their young population. This is the menace of the disease Aids that has yet no medical cure. The young populations of these young Churches are particularly hit by this disease. There is a generation of orphans who are losing hope in life after losing their parents to the Aids pandemic. Like sheep without a shepherd, a number of orphans, lacking parental support turn to millenarian sects which exploit their credulity leading to terrible consequences like at Kanungu, in South Western Uganda, in March 2000. In the current situation, the Bishop, mindful of his title as Father and Defender of the Poor, must be near these orphans so that they may at least acquire life skills for their future. Like the lame man at the gate of the Temple (Acts 3), these orphans look to us as we go to the Temple and to our Churches. Like Peter and John at that time, it will give hope to the young people especially the orphans if we can tell them: "Look at usSilver and gold we may not have, but we have Jesus who is greater than those." The Successor of Peter has told us in the name of Jesus: "Duc in altum". Let us invest in the youth, let us invest in the young Churches. They will soon grow and join us in praising God. [00218-02.04] [IN180] [Original text: English] Exc.mus D.nus Marcello SEMERARO, Episcopus Uritanus (Oria, Italia). La comunione dei vescovi ha un valore enorme anche per quel compito d'annuncio e di comunicazione del Vangelo per la speranza del mondo, che il Papa ha assegnato come tema centrale di riflessione per quest'assemblea sinodale. Vorrei, in particolare, sottolineare che la prima forma di comunicazione e d'annuncio del Vangelo è appunto la comunione. Tra comunione e comunicazione, in effetti, esiste di per sé una strettissima correlazione che, già intuita e anche descritta da S. Tommaso d'Aquino (come mostra lo studio dei suoi lemmi communio/comunicare/communicatio fatto con l'ausilio del Index Thomisticus preparato dal p. R. Busa S.J.), è oggi sempre più messa in risalto dagli studi antropologici e dalle scienze della comunicazione. Comunicazione, infatti, non è prima di tutto trasmissione di informazioni e di notizie, bensì, e più profondamente, ad un livello ontologico, apertura e dono di se all'altro. Cioè comunione. Tutto questo può essere riportato al livello proprio della vita della Chiesa e riferito al compito, affidato da Gesù ai suoi Apostoli, di annunciare il Vangelo a tutte le creature sino ai confini della terra. Vorrei semplicemente affermare che si annuncia l'Evangelo non soltanto con la parola, ma anche con la comunione. Per spiegarmi vorrei citare un passo dalla "Regola non bollata" di san Francesco d'Assisi, la cui figura così informata dalla vita apostolica è già stata rievocata in questa nostra Assemblea. Nel testo è scritto così: "I frati poi che vanno tra gli infedeli possono comportarsi tra loro in due modi. Un modo è che non facciano liti o dispute, ma siano soggetti ad ogni creatura umana per amore di Dio (cfr. 1Pt 2, 13) e confessino d'essere cristiani. L'altro modo è che, quando vedranno che piace al Signore, annunzino la parola di Dio..." ( cap. 16). Questa norma francescana, che mette in risalto la forza evangelizzante della fraternità, può essere applicata, ritengo, anche alla communio episcoporum e vorrei farlo con un'espressione di Paolo VI, che mi pare davvero pertinente: quando "opera concorde e unita", la collegialità episcopale gli appare "sospinta dal soffio dello Spirito, per dare una testimonianza a Cristo e al suo Vangelo, per continuare nel mondo lo slancio missionario della Redenzione, per irradiare la verità che, partita dal cuore del Padre, è brillata sul volto di Cristo... (cfr. 2Cor, 4, 6)" (Alloc. In questa fase del 24.05.1976). [00219-01.04] [IN181] [Testo originale: italiano] 1. Sanctity and the Episcopal Ministry I was consecrated a Bishop very recent1y, on the 15 of August, and as I start my ministry what stimulates me most is the testimony of so many of our predecessors as successors of the Apostles. As I reflect and meditate on the lives of our predecessors, one fact strikes me very much: they grow in sanctity as they go about their task of teaching, serving and especially loving the People of God to whom they were sent. It is through the exercise of our ministry and not apart from it that we sanctify ourselves. And as we sanctify ourselves we enter, each day, each year, more fully into the ministry that is ours. We need of course to take time off for prayer and for our own continuous formation, to re-centre our lives on Christ, the one and only Good Shepherd. He sends us back to the flock reinvigorated and reminding us how he tirelessly ministered to the people on whom he had pity because they were like a flock without a shepherd. 2. Participative ministry We read in the book of Exodus, Chapter 18, that on the advice of his father-in-law, Moses chose 70 elders to help him in the task of ministering to the needs of the people of God. Perhaps this is the first reference to what we call today "participative ministry". As the demands on our limited time and resources grow in a world that is each day more complex, perhaps like Moses we too need to pay more attention to this participative model of ministry, not only from a practical point of view but again for more ecclesiological reasons: others, both ordained and instituted ministers, share in our pastoral ministry and are to be associated with it. 3. Episcopal Conferences My Diocese of Port-Victoria, The Seychelles, is an island Diocese. Like many other similar Dioceses, it is small and isolated, with limited human resources. In this situation the help of fellow Bishops in the Episcopal Conference is of vital importance. The sharing between Bishops, the mutual support, as well as the concrete collaboration for specific projects is essential if we are to develop the life of the Church in our part of the world. The development of Episcopal Conferences in the Church since the Second Vatican Council is a blessing and it is with great interest that I will participate in the debate engaged at this Synod about their development and their specific status as an expression of the collegiality of the Bishops. [00220-02.04] [IN182] [Original text: English] Hablando sobre el ministerio de gobierno del obispo el Instrumentum Laboris (No.117 y ss) expresa que "una de las formas con las que se expresa la caridad pastoral es la compasión, a imitación de Cristo". Se trata de una compasión inteligente; que "no puede ser separada de la verdad de Cristo", ni quedar desvinculada "de la ley canónica de la Iglesia". La autoridad, según el Evangelio comprende una doble dimensión, materna y paterna. La dimensión materna es una capacidad de empatía mientras que la paterna consiste en la capacidad de proponer la verdad, determinar caminos y establecer normativas de conducta. Jesús se hizo "cercanía" del Padre. " Abba" es la apretada síntesis de una gracia que los discípulos de Jesús osamos balbucear. Éste es el Evangelio de la Esperanza más cercana y plena, que hace saltar de alegría todos los rincones del alma vacía y aburrida, sumergida en la náusea o "di-vertida" en los espejismos de la sociedad de consumo. En esta "sociedad sin padre" y con múltiples situaciones de "abandono", el tema de nuestro debate sinodal aparece sumamente actual y urgente. ¿Quién no anhela el abrazo fuerte de un Padre, que en lugar de una mirada acusadora se disponga a hacer fiesta porque el hijo que estaba abandonado ha vuelto al hogar? ¿Encontrarán los "huérfanos" y "abandonados" de este mundo esta Esperanza a través de nuestro ministerio de obispos? Jesús ora especialmente por nosotros para que hagamos nuestra propia experiencia de discípulos habitados por su Espíritu: "no los dejaré huérfanos" (Jn 14,18; Cfr Is 49,14-15). [00225-04.01] [IN183] [Texto original: español] Exc.mus D.nus Martin ROOS, Episcopus Timisoarensis (Timisoara, Romania). Im Zusammenhang mit dem Thema "Der Bischof und seine besondere Sorge fur die Priester" (Instrumentum Laboris 86 - 88) sei auf den Versuch, die Formatio Permanens in unserer Diözese zu verwirklichen, hingewiesen, den wir vor zwei Jahren begonnen und mit dem wie bisher äusserst positive Erfahrungen gemacht haben. Unser Bistum ist klein, hat etwa einhundert Priester für 70 Pfarreien. Die Priester des Bistums, gleich ob Diozesan- oder Ordenspriester, verbringen pro Jahr eine ganze Woche im Bischofshaus. Sie beten, speisen und feiern Eucharistie zusammen mit ihrem Bischof, der ihnen auch für gemeinsame oder persönliche Gespräche zur Verfügung steht. Darüber hinaus erleben sie die Gemeinschaft der Mitbrüder, die an demselben Reiche Gottes arbeiten und mit den gleichen Schwierigkeiten kämpfen. Das konkrete Programm sieht im ersten Jahr Vorträge aus dem pastoral-liturgischen Bereich vor, die der Bischof seinen Priestern selber hält. Im zweiten Jahr gestalten die Priester ihr Programm selber, wobei die Feier der Eucharistie und des Stundengebets, sowie die Mahlzeiten gemeinsam bleiben. Die wichtigste theologische Literatur steht in einem Lesesaal zum Studium zur Verfügung. Die Wochen des ersten Jahres nennen wir "Klausurwoche", die Wochen des zweiten Jahres "Sabbatwoche". Die einzelnen Gruppen werden vom Bischöflichen Ordinariat auf Grund von Optionen zusammengestellt. Die Seminaristen sind in den Sommermonaten im Haus. Zum Programm gehört auch ein Besuch bei dem emeritierten Bischof. Zum Schluss möchte ich eine Bitte der Mitbrüder unserer Bischofskonferenz weiterleitenEs kommt immer wieder vor, dass Priester aus unserem Land, vor allem in Westeuropa, um Aufnahme in diese Bistümer nachsuchen, ohne dass ihr Ordinarius davon etwas weiss. Wir bitten, mit uns Kontakt aufzunehmen, bevor eine Entscheidung von Ihnen in dieser Hinsicht getroffen wird. [00241-05.03] [in184] [Originalsprache: Deutsch] Bien que, apparemment, le Dialogue oecuménique, après l'enthousiasme des années après Vatican II, ne réponde pas assez aux attentes du peuple chrétien, il n'en reste pas moins vrai que beaucoup a été fait en ce domaine, avec beaucoup de Coeurs despérance. Outre ce que chaque Eveque entreprend en ce sens dans son Eparchie - et ce que fait le Conseil des Eglises du Proche-Orient, dont fait partie l'Eglise Catholique, notre symposium annuel des sept Patriarches Catholiques d'Orient invite nos frères les Patriarches Orthodoxes - grec, syrien et arménien - à une journée de rencontre fraternelle, et ils y répondent bien volontiers. Beaucoup de points pastoraux ont été réglés (Baptême, mariage, enseignement catéchetique) et de problèmes qui nous séparaient ont été résolus. Le dialogue de vie a été instaure entre les Chefs et les fidèles des diverses Eglises Catholiques et Orthodoxes. Et même, dans notre dernière réunie annuelle qui a eu lieu le mois dernier, nos frères les Patriarches Orthodoxes ont insiste qu'il y ait durant lannée une autre réunion fraternelle. Certes, la question de la Primauté du Souverain Pontife de Rome reste une pierre d'achoppement pour nos frères Orthodoxes. Mais nous prions et nous mettons toute notre confiance dans l'oeuvre du Saint-Esprit, et nous gardons une vive espérance que le Saint-Père Jean-Paul II, qui demande humblement à être aidé dans sa charge de Pierre de guider l'Eglise dans ces questions oecuméniques si délicates, trouve une issue juste et équitable afin que, comme le Christ, le Bon Pasteur, Il puisse "réunir ensemble, pour lespérance du monde, les fils de Dieu qui sont disperses" (cf. Jean XI: 52). [00242-03.03] [in185] [Texte original: français] I wish to draw the attention of this august gathering to the challenges of dialogue and collaboration with people of the Islamic faith, from the experience of the Bishops of Nigeria. The bishops of Africa gathered in Synod with the Pope in 1994 affirmed that in Africa, Islam is a difficult but necessary partner in dialogue. I believe this is true for the universal Church as well, as recent clamorous events have highlighted, powerfully and tragically. Islam is now in the front line of world attention. On the level of the world Church, there has been an appreciable attention to the world of Islam. The Holy Father, especially during his pastoral visits to many parts of the world, supported by the Roman decastery for Inter-religious Dialogue, has been doing marvelous work in the promotion of Christian-Muslim dialogue. However, these moves at the top level need to be complimented, balanced and confirmed by appropriate action at the local levels. In most countries, there is an Islamic presence to some degree. In some nations it is dominant and dominating. Countries, which seem to have made religious intolerance and fanaticism the basis of state policy, should not be allowed to continue to get away with gross violation of human rights, in the name of religion. Our country, Nigeria presents a privileged situation of Christian-Muslim dialogue and collaboration, with our population of about 120 million almost equally split between Christians and Muslims. Most of the time we actually live in peace and harmony with one another, as we face together the challenges of building a nation that is free, just and prosperous. There are however occasions every now and again when friction and conflict flare up, at times violent and bloody. These difficulties arise from two main reasons; the utterances and activities of fanatics, sometimes on both sides, and the manipulation of politicians who misuse religion for selfish purposes. The attempt to impose the Sharia as state law is a case in point. Our response to all these challenges include deepening the faith, patient dialogue and cornmitment to the pursuit of the common good. We are full of hope that, with God's grace, despite everything, we can still make our nation a model of a harmonious and just Christian-Muslim community, for the world to emulate. [00243-02.04] [in186] [Original text: English] Exc.mus D.nus Philippe OUÉDRAOGO, Episcopus Uahiguyaënsis (Ouahigouya, Burkina Faso). 1) L'Eglise - Famille de Dieu ferment du monde nouveau Après lAssemblée Spéciale pour I' Afrique du Synode des Evêques convoquée en 1994 par le Pape Jean Paul II, les diocèses du Burkina, dans le sil1age de la dynamique de la solidarité pastorale organique, de communion ecclésiale et de coopération missionnaire, se sont mis en marche entre 1997 - 2000 pour célébrer chacun son Synode diocésain. Cette démarche collégiale, animée par la ferme conviction dappartenir à la même Eglise-Famille de Dieu, cest conclu par la célébration dun Synode inter - diocésain à caractère national doù est sortie cette orientation pastorale. Eglise - Famille de Dieu, ferment du monde nouveau. Dans une ecclésiologie de communion et de mission. il s'agit de construire une Eglise de type familiale à travers la structure de la communauté chrétienne de base ( C.C.B.) déifiée sur le modèle de la Sainte Trinité, des premières communautés des Actes des Apôtres et des valeurs positives de la famille africaine. "LEglise ne peut progresser quen renforçant les liens de communion entre ses membres, à commencer par ces pasteurs" (E.L.A. N° 17). Prenant en compte cette perspicace assertion du Saint Père, les deux principales Conférences de lAfrique de lOuest, à savoir lA.E.C.A.W.A. (anglophone) et la C.E.R.A.O. (francophone), se sont retrouvées à Ouagadougou du 16 au 19 novembre 2000 autour du thème: "Bâtir lEglise - famille de Dieu en Afrique de lOuest: Défis et ressources au seuil du troisième millénaire." Les Evêques de la sous - région, ont célébré et réaffirmé leur communion et ont passé des bases pour sunir et affronter ensemble les défis multiples et complexes de lAfrique: coopération missionnaire, intégration régionale, la promotion de la paix, de la solidarité et de la fraternité. 2) Evêque espérance pour le monde nouveau Pour faire émerger le monde nouveau, il faut certes ouvrir des chemins dévangélisation, mais encore faut-il trouver des agents apostoliques bien formés, nombreux et saints. Doù limportance de la pastorale des vocations: soutien des petits et grandes séminaires pour la formation des futurs prêtres, la formation et la vie des catéchistes ... A cet effet la coopération entre Eglises est plus que nécessaire. En outre la solidarité au sein de lEglise - Famille de Dieu est urgente pour favoriser lauto financement progressif des Eglises plus pauvres. ... Une telle perspective serait illusoire si les chrétiens, à commencer par les pasteurs ne sapproprient pas la Force de la Bonne Nouvelle ... la Force daimer... "On peut exagérer en tout, sauf dans lAmour" (Frère Charles de Foucauld) [00227-03.03] [in187] [Texte original: français] "BRIEFING" PER I GRUPPI LINGUISTICI Lottavo "briefing" per i gruppi linguistici avrà luogo domani mercoledì 10 ottobre 2001 alle ore 13.10 (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). Lottavo "pool" per lAula del Sinodo sarà formato per la preghiera di apertura della Sedicesima Congregazione Generale di giovedì mattina 11 ottobre 2001. NellUfficio Informazioni e Accreditamenti della Sala Stampa della Santa Sede (allingresso, a destra) sono a disposizione dei redattori le liste discrizione 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 lAula del Sinodo. Si ricorda che i partecipanti al pool sono pregati di trovarsi alle ore 08.30 nel Settore Stampa, allestito allesterno di fronte allingresso dellAula Paolo VI, da dove saranno chiamati per accedere allAula del Sinodo, sempre accompagnati da un ufficiale della Sala Stampa della Santa Sede, rispettivamente dal Pontificio Consiglio per le Comunicazioni Sociali. Il prossimo Bollettino N. 17, riguardante i lavori della Quattordicesima Congregazione Generale dellAssemblea Generale Ordinaria del Sinodo dei Vescovi di questo pomeriggio, sarà a disposizione dei Signori giornalisti accreditati, domani mattina mercoledì 10 ottobre 2001, allapertura della Sala Stampa della Santa Sede. [b16-xx.03]
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