SUMMARY

♦ THIRD GENERAL CONGREGATION (TUESDAY, 4 OCTOBER 2005 - MORNING)
♦ FOURTH GENERAL CONGREGATION (TUESDAY, 4 OCTOBER 2005 - AFTERNOON)
♦ NOTICES

♦ THIRD GENERAL CONGREGATION (TUESDAY, 4 OCTOBER 2005 - MORNING)

The summary of a Synodal father’s intervention, who spoke during the Third General Congregation this morning, and which was received after the closure of the bulletin editing, is published below:

- H. Exc. Msg. Roberto CAMILLERI AZZOPARDI, O.F.M., Bishop of Comayagua (HONDURAS)

La escasez de los sacerdotes, ministros de la Eucaristía afecta la frecuencia de su recepción en los fieles de buena voluntad.
Realidad y posibles soluciones al problema.
1. Se da escasez de sacerdotes en muchas naciones del tercer mundo.
2. Los grandes sacrificios que hacen los pocos sacerdotes en estas tierras para celebrar la Eucaristía en todas las comunidades de sus respectivas parroquias. Unas palabras de aprecio y agradecimiento del obispo hacia estos sacerdotes en los países de misión.
3. Los grandes sacrificios que hacen los feligreses, caminando largas distancias, para participar en la Eucaristía.
4. Se considera que debe existir una mejor distribución del clero, es decir, las diócesis con muchas vocaciones sacerdotales deben de ayudar a las diócesis necesitadas de personal sacerdotal.
5. Se busca un mecanismo en la Iglesia para informar a las diócesis con abundancia de sacerdotes acerca de las necesidades de las Iglesias Particulares y pedirles brindar la ayuda que necesitan, compartiendo con ellas este don de Dios.
6. Se transmite a diario por la radio en cada diócesis la celebración de la Santa Misa, cantada y con homilía.(Hay 23 radios emisoras católicas en Honduras y una estación de T.V. con cobertura nacional).
Muchísimas personas sintonizan la celebración porque tienen una gran devoción a la Eucaristía. No pudiendo estar presentes físicamente, se conforman con recibir con amor la "comunión espiritual".
7. Urge por lo tanto. orar más por el aumento de la vocaciones al sacerdocio y dar una prioridad en los planes pastorales a la pastoral juvenil y aquella vocacional para que no falten sacerdotes, ministros de la Eucaristía, para que nuestra gente tenga "vida y vida en abundancia."
La Pastoral de la Niñez contribuye al éxito de la pastoral juvenil y asegura que más jóvenes se acercan a la Misa dominical.
1. El "Instrumentum Laboris" en el no.7 dice que "hay un declino en la fe y en la asistencia a la Misa Dominical principalmente por los Jóvenes".
2. Una de tantas posibles soluciones a este problema es atender, formar y acompañar al niño, antes y después de su Primera Comunión hasta la recepción del sacramento de la Confirmación, con catequesis semanal y asistencia activa en la Misa dominical.
3. La niñez es el momento propicio para el comienzo de la relación personal amorosa con el Señor Jesucristo vivo y velar para que se esta relación siga fortaleciendose hasta la etapa de juventud y durante toda la vida.
4. Si queremos conquistar para el Señor el corazón del joven, primero es indispensable haber conquistado su corazón cuando era niño. El acompañamiento espiritual desde la niñez hasta que llegue a la etapa de la juventud es una misión a largo plazo, es un cultivo de varios anos.

[00072-04.06] [IN045] [Texto original: español]

♦ FOURTH GENERAL CONGREGATION (TUESDAY, OCTOBER 4TH 2005 - AFTERNOON)

● VOTING/ELECTIONS FOR THE COMMISSION FOR THE MESSAGE
● INTERVENTIONS IN THE HALL (CONTINUATION)

Today, 4 October 2005, memory of Saint Francis of Assisi, and starting with the prayer Adsumus, the Fourth General Congregation took place at 4.30 p.m., to continue the Synodal Fathers’ interventions regarding the Synodal theme The Eucharist: source and summit of the life and mission of the Church. The President Delegate on duty was H. Em. Card. Juan SANDOVAL ÍÑIGUEZ, Archbishop of Guadalajara (Mexico).
At this General Congregation, which concluded at 7.00 p.m., with the prayer Angelus Domini, 242 fathers were present.

● VOTING FOR THE COMMISSION FOR THE MESSAGE

The second electronic voting to elect the members of the Commission for the Message took place at the opening of the Fourth General Congregation.

● INTERVENTIONS IN THE HALL (CONTINUATION)

The following Fathers intervened during the Fourth General Congregation:

- H.E. Most. Rev. Franc RODÉ, C.M., Archbishop Emeritus of Ljubljana, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (Ljubljana, VATICAN CITY)
- H. Em. Card. Jorge Mario BERGOGLIO, S.I., Archbishop of Buenos Aires, Vice President of the Episcopal Conference (ARGENTINA)
- H.E. Most. Rev. Rimantas NORVILA, Bishop of Vilkaviškis (LITHUANIA)
- Rev. Father Lino MELA, O.S.I., Superior General of the Oblates of Saint Joseph (Josephines of Asti)
- H.E. Most. Rev. Gregorio Nicanor PEÑA RODRÍGUEZ, Bishop of Nuestra Señora de la Altagracia en Higüey (DOMINICAN REPUBLIC)
- H.E. Most. Rev. Jan Paweł LENGA, M.I.C., Archbishop of Karaganda (KAZAKHSTAN)
- H.E. Most. Rev. Nicolás COTUGNO FANIZZI, S.D.B., Archbishop of Montevideo (URUGUAY)
- H.E. Most. Rev. Lorenzo VOLTOLINI ESTI, Titular Bishop of Bisuldino, Auxiliary Bishop of Portoviejo (ECUADOR)
- H.E. Most. Rev. Maria Callist SOOSA PAKIAM, Archbishop of Trivandrum dei Latini (INDIA)
- H.E. Most. Rev. John Atcherley DEW, Archbishop of Wellington (NEW ZELAND)

Below are the summaries of the interventions:

- H.E. Most. Rev. Franc RODÉ, C.M., Archbishop Emeritus of Ljubljana, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (Ljubljana, VATICAN CITY)

The Instrumentum Laboris for the Synod suggests giving “ greater emphasis to the spousal aspect of the Eucharist and of the New Covenant, using it as the model for the vocations of the Christian life—marriage, virginity and priesthood”. Consecrated life, by its nature, is a peculiar and paradigmatic expression of the Church as Bride that welcomes and makes fruitful the gift of her Spouse and has a privileged relationship with the Eucharist. In the celebration of this great sacrament, Jesus continues to welcome the consecration of the Father; in Him, his life of virginity, of obedience and poverty expresses continuously his filial devotion and complete adhesion to a project of love and life without limits. Thus, the Eucharist is the privileged place where consecrated persons learn to follow Christ in the existential space determined by the evangelical counsels of chastity, poverty and obedience; here they find the strength to make of their existence a prophetic proclamation of life in the midst of a world marked by destruction and death. With the religious vows, the consecrated persons commit to live the evangelical counsels and confer total radicality to their response of love. “Virginity opens up the heart to the measure of Christ's heart and makes it possible to love as he loved. Poverty frees one from the slavery to things and to artificial needs which drive consumer society and leads to the rediscovery of Christ, the only treasure truly worth living for. Obedience places life entirely in Christ's hands so that he may use it according to God's design and make it a masterpiece” (RdC 22). Because of this, “by its very nature the Eucharist is at the centre of consecrated life, both for individuals and for communities” (VC 95). At this school consecrated persons learn the strength of love and of spousal oblation, which is the foundation of their chaste life; they are guided along the way of giving up and losing all things and the total consignment to humanity that is the fundamental demand of their poverty; they receive as a gift that mystery of life that is obedience to the will of the Father, making them “sons” and capable of embracing all human means that express this will.

[00071-02.03] [IN059] [Original text: Italian]

- H. Em. Card. Jorge Mario BERGOGLIO, S.I., Archbishop of Buenos Aires, Vice President of the Episcopal Conference (ARGENTINA)

A phrase of the Instrumentum Laboris (n. 2) says that “we are to see if the law of prayer corresponds to the law of faith. We are to consider what the People of God believes and how the People of God lives, so that the Eucharist can become more and more the source and summit of the life and mission of...the Church”. A very rich intuition that goes looking for Christ in his most humble beneficiaries and witnesses: in the holy faithful People of God, the people that, in their entirety, are infallible in credendo.
Our faithful people believe in the Eucharist as a priestly people (cf. Christifideles laici 1, 14). It 1. It is a qualitatively constant participation (cf. CFL 1,17).
2. Our faithful people believes as a Eucharistic people in Mary. They tie together their affection for the Eucharist and their affection for the Virgin, our Lady and Mother (cf. Redemptoris Mater III, 44). In the “school of Mary”, Eucharistic woman, we can reread contemplatively the passages in which John Paul II sees our Lady as a Eucharistic woman, and see her not alone but “in the company of” (Acts 1: 14) the People of God. We follow here that rule of tradition by which, with different nuances, “what is said of Mary is said of the soul of every Christian and of the whole Church.” (Ecclesia de Eucharistia , 57).
Our faithful people have the true “Eucharistic attitude” of giving thanks and of praise. Remembering Mary, they are grateful for being remembered by her, and this memorial of love is truly Eucharistic. In this respect I repeat what John Paul II affirmed in Ecclesia de Eucharistia number 58: “The Eucharist has been given to us so that our life, like that of Mary, can become completely a Magnificat.

[00054-02.03] [IN060] [Original text: Spanish]

- H.E. Most. Rev. Rimantas NORVILA, Bishop of Vilkaviškis (LITHUANIA)

Number 22 of the Instrumentum laboris reminds us of the postsynodal Apostolic Exhortation Reconciliatio et Paenitentia: “The sacrament of Reconciliation re-establishes the bonds of communion interrupted by mortal sin” (Reconciliatio et Paenitentia 2).
Turning our thoughts to these bonds of communication, first of all, we place our attention on the relationship of the faithful with our Lord Jesus Christ and also on the relationships with the local ecclesial communities as well as with the whole Catholic Church. Without the will or the possibility of sacramental reconciliation, it becomes impossible for Catholics to live the deepest union with Jesus Christ and the Church, favored by the Eucharist. Thus the Christian reaches the state where he cannot give the Eucharist its worth as the source of grace and, little by little, loses the bonds with the parochial community and closeness to the whole Church. At the same time, without the practice of reconciliation usually subjectivism increases, and it becomes more difficult to evaluate personal behavior or even religiosity.
The decline of the practice of this sacrament is very obvious in the entire world. In the many churches in the various continents, we cannot compare the practice of personal confession with, for example, the same practice during the 50's and 60's or even with a more distant past. Without getting into reflections on the causes of this decrease, we would like to emphasize the consequences of this tendency and the hopes, tied to the practice of reconciliation. The life of many priests and especially very many consecrated sisters or brothers show the abundant fruits of the frequent practice of this sacrament. All this lead the persons mentioned also to closeness to the Eucharist. We also have many examples from the past, for example, like the Curate of Ars or very many others.
Along with the decrease in the practice of penance, often opposite tendencies to Christian faith emerge. Religious need, the experience of religious life felt in the past usually urges to looking for wider paths and various propositions do not delay in appearing. As we all can see, in today’s societies, especially the Western ones, the esoteric, magic, the occult and New Age tendencies have all become widespread. All of this together helps the person to create new community and social ties that distance him from the Church, from Catholic thinking and weaken faith. Going further along, we also can see a deformation of consciences, changes that touch the whole personality.
Instead, for the positive formation of conscience and Catholic understanding one of the best instruments, I would say - privileged, is reconciliation and spiritual guidance. Therefore we must give relevance to the need of the sacrament of reconciliation. I would say that the signs of the times inspire us to rediscover the new light of the gift of this sacrament, today unfortunately not considered enough.
I see the need to remind, once again, the need to renew in the religious practice of the laity, even of priests, of the members of consecrated life, and even of the Bishops, the practice of spiritual guidance, of penance. Especially to incite the priests to sacrifice themselves to the duty of forming new attitudes towards personal confession. This will help all of us also in coming closer to the Eucharistic Jesus, and will help create deeper bonds with the Church. Penance brings us close to Christ; instead the lack of penance distances us from God.

[00055-02.03] [IN061] [Original text: Italian]

- Rev. Father Lino MELA, O.S.I., Superior General of the Oblates of Saint Joseph (Josephines of Asti)

Sunday Eucharist and Communion in the Church
“The Eucharist is the heart of ecclesial communion”. (I.L.90)
“The parish is the ordinary place where the Church lives her life. The parish, duly renewed and animated, is most suited to formation and Eucharistic worship (....)The parish should also draw from the experience and assistance of movements and new communities which, under the promptings of the Holy Spirit and in accordance to each’ charism, have shown an appreciation for the elements of Christian initiation” (I.L. 12)
There are groups and movements which, with different charisms, live and operate in the Church. Religious life itself is an expression of this wealth of gifts of the Holy Spirit. They all draw their spiritual strength from the Eucharist.
There can be different ways of catechesis and maturing in faith. However, the Eucharistic Celebration, through which Christ renews his offering of salvation for all, even visibly, in particular on Sunday, the Paschal event of the week, the reference point of the Christian community.
All the components of the people of God can be encountered here, the God who is the “Summit” towards whom all tend and the “Source” from whom all are called to draw.

[00056-02.04] [IN063] [Original text: Italian]

 - H.E. Most. Rev. Gregorio Nicanor PEÑA RODRÍGUEZ, Bishop of Nuestra Señora de la Altagracia en Higüey (DOMINICAN REPUBLIC)

The Eucharist is the sacramental food in which Christ actualizes his presence and his self-giving
in the midst of the Christian community.
With the sign of the bread and the wine that are offered on the altar, the Christian community enters into communion with the Body and the Blood the Blood of Christ and thus participates in the saving strength of his Paschal death.
The Eucharist is the Sacrament that most directly makes the central event of Salvation present in our history: the mystery of the Death and Resurrection of Christ celebrates, in this way, the encounter between God and humanity in Christ, in the New Covenant that He sealed forever on the cross.
The Eucharist is the Sacrament that most profoundly affects the ecclesial community. The Eucharistic sacrament builds the very Church, committing her to the urgent task of the salvation of all humanity. It is in the Sacrament of the Eucharist that the unity of the Church is signified and made a reality. (Unitatis Redintegratio)
No Christian community is edified without having the Eucharist as its root and centre. It is an urgent necessity that the celebration of the Eucharist be the centre and the culmination of the whole life of the community. In our communities the Eucharistic celebrations have been revitalized by the celebration of the Year of the Eucharist.
The positive values of the same have been reinforced, and their centrality for the life of the community and for its mission in the world have been rediscovered. The process of maturing with respect to the Eucharist has been a joyously lived experience for our faithful during the whole year and we hope this reality will last forever.

[00057-02.03] [IN066] [Original text: Spanish]

- H.E. Most. Rev. Jan Paweł LENGA, M.I.C., Archbishop of Karaganda (KAZAKHSTAN)

I refer to no. 27 and 34 of the Instrumentum laboris. I cannot forget those touching scenes from the times of the Church’s persecution, when, in very small rooms full of faithful people during the Holy Mass, children, old and sick people would kneel while receiving, with enriching reverence, the body of the Lord. Among the liturgical innovations produced in the Western world, two emerge that cloud in a certain way the visible aspect of the Eucharist, concerning its centrality and sacrality; these are: the removal of the tabernacle from the center and the distribution of the communion on the palm. When the Eucharistic Lord is removed, “the immolated and living Lamb”, from the center and when, in distributing the holy communion on the palm, this undeniably increases the danger of dispersion of the fragments, profanation and the practical equivalation of the Eucharistic bread with ordinary bread, unfavorable conditions for the growth of a deeper and more devoted faith are created. The communion on the palm is spreading and even prevailing as something easier, as a sort of a mode. Academical specialists should not be the first, but the pure soul of children and the simple people in teaching the way to treat the Eucharistic Lord. Therefore, I humbly propose the following practical propositions: that the Holy See establish a universal motivated regulation, making the official way of receiving the communion be that in the mouth and kneeling; communion in the palm be reserved only to the clergy. That the bishops in places where communion in the palm has been introduced work with pastoral prudence to bring the faithful slowly back to the official rite of communion, valid for all the local churches. I would like to conclude with the words of the great Pope John Paul II: we must be“careful not to diminish any of its [the Eucharist] dimensions or demands... There can be no danger of excess in our care for this mystery” (Encyclical Ecclesia de Eucaristia, n. 61).

[00066-02.02] [IN067] [Original text: Italian]

- H.E. Most. Rev. Nicolás COTUGNO FANIZZI, S.D.B., Archbishop of Montevideo (URUGUAY)

In looking at the relationship of the Eucharist with the Church and that of the Church with the Eucharist one has to consider it from the nature of both. Their common element is that of MYSTERY.
The focus of the Instrumentum Laboris is well formulated (n. 12), where it affirms: “From the many figures applied to the Church, the Second Vatican Council preferred one which expresses her totality-mystery.” The same Council has had the correct pedagogy to say what it understands for mystery:”a divine, transcendent and salvific reality that manifests and reveals itself in some way visibly.”(cf. Relatio p. 18)
The matrix of the mystery is the mystery of the One and Triune God. This determines the mystagogical nature of the treatment of the Eucharist in all its aspects.
EUCHARISTIC MYSTAGOGY
The Fathers of the Church call MYSTAGOGY the mystical action, in which the liturgy always leads us to a deeper participation (cf. Instrumentum Laboris 31).From consultation with the Christian communities of the whole world, it is suggested that “the gestures and signs expressing faith in the Real Presence be included in a proper mystagogy and liturgical catechesis.” (Instrumentum Laboris 40).”To achieve this, many recommend mystagogical homilies ...[which] allow the faithful to grow in the knowledge of the sacred mysteries they are celebrating”. (Instrumentum Laboris 47)
We should strive, therefore, to make of every parish “a house and school in the initiation to and the living of Eucharistic life”.
Benedict XVI, while still a Cardinal, in the conference to the CAL in January of last year, stated about the Eucharist: The Eucharistic celebration is the place in which Theophany takes place and the mystery is revealed today.”
In this way, the sacramental dynamism of the Eucharist situates us in the very heart of history’s dynamism.
For this reason, either we approach the recuperation or discovery of the centrality of the Sunday Eucharist, or we will disappear from the reality of history.

[00067-02.05] [IN070] [Original text: Spanish]

- H.E. Most. Rev. Lorenzo VOLTOLINI ESTI, Titular Bishop of Bisuldino, Auxiliary Bishop of Portoviejo (ECUADOR)

The Ambrosians, the only Western Rite not Roman one still present in Italy, who are not present in an official way in this Synod, something I lament, probably could teach us something precisely concerning the Eucharist-Penance relationship.
Saint Ambrose left us the testimony, probably the most ancient one on daily Eucharistic celebration (and not only that of Sunday). And the practice, which started in Milan, has spread to the other regions of Northern Italy, to Rome and to other Western churches.
Well: the Ambrosians have introduced an exception to daily mass in their pastoral procedures: the Eucharistic fasting.
What is it about?
Eucharistic Fasting, in this case, does not refer to abstaining from food one hour before receiving the sacramental communion, but to a whole a-Eucharistic day.
Imitating what we already do during the Paschal Triduum, when we do not celebrate Mass on Good Friday and Easter Saturday, they do not celebrate the Eucharist during all Lenten Fridays in order to give space to the community celebration of penance and individual confessions.
Eucharistic fasting (food abstinence) permits better preparation to Sacramental Communion ...
The Eucharistic fasting of abstaining from Mass during Lenten Fridays should help the faithful to feel hungrier for Eucharistic food and priests would be available for the faithful for the Sacrament of Reconciliation, establishing a relationship of equality in dignity and need between the two Sacraments.
Also, many faithful do not confess, not only because they do not believe in the efficacy of Confession or because they have lost the meaning of sin, but simply because priests either do not have time to confess people (overburdened by other things), or because they are alone in the parish and cannot celebrate both the Eucharist and Penance at the same time.
I propose suggesting or allowing the Dioceses or the National Conferences, requiring this, to establish, not a day of Eucharistic abstinence but in preparation for the Eucharist, preferably during Lent and especially on Fridays.
This should not be considered as an interruption of the practice of celebrating the Eucharist each day, but a way to give worth to the Paschal Mystery of Jesus Christ, equally celebrated in Penance and in Eucharist in the totality and complementarity of the two sacraments.

[00068-02.03] [IN071] [Original text: Italian]

- H.E. Most. Rev. Maria Callist SOOSA PAKIAM, Archbishop of Trivandrum dei Latini (INDIA)

My intervention refers to No.8 of the Instrumentum Laboris, which calls for a greater reverence towards the mystery of the Eucharist. The document rightly points out the need of having places and people that help to personally experience what the Sacrament is. Now where do we find such places and people? I share here my own experiences of the true Eucharistic devotions of the people in my Archdiocese.
There is a vibrant community of three lakhs Catholics in the Archdiocese of Trivandrum. Most of them are fishermen and are illiterate. One might even wonder: “Can anything good come out of Nazareth”? Yet these are the people who teach me what the Most Blessed Sacrament is.
I dwell upon three points reflected in the lives of these people. They are: the Eucharistic Devotion, the Eucharistic Dignity and the Eucharistic Sacrifice.
Almost all the members of our parishes frequent the Sunday Mass with active participation. Daily Adoration of the Blessed Sacrament is a daily sight in most of our churches. A number of fishermen before they set out for fishing and after returning visit the Blessed Sacrament in quiet moments. For me this is an eloquent manifestation of their living faith and inspiring "devotion" of the Eucharist. In the Eucharistic year, they continue to promote an "Eucharistic culture" among themselves.
Holy Eucharist is the Sacrament which recognizes the basic "dignity" of every human person. Great missionaries like St. Francis Xavier, taught the same to these people. At that time, these people were oppressed, exploited and marginalised under the heavy yoke of the caste-system. In the deprivation of their dignity, it was the Christian message of love, unity and equality realized in the Eucharist that gave them courage to embrace faith.
Eucharist is "sacrifice" and it invites everyone to self-emptying. Through small basic Christian communities, they carry out a number of activities and share with others whatever they have. This is the deepest form of the Eucharistic self-emptying that is accepted by others around us. Lately, the Honourable President of India himself acknowledged this model of self-emptying spirit of the people of our Archdiocese while speaking to the members of the Legislative Assembly in Kerala. It was their sacrifice to move to an alien place that paved the way for an International Space Centre for the nation.
As I conclude, I place on record the rich treasure that S1. Francis Xavier gave us in the person of Jesus Christ through the Eucharist. Today many make "sacrifice" for us. But let that be a manifestation of genuine Eucharistic "devotion", to promote "dignity" of human being. For the Kingdom of God is not food and drink but righteousness, peace and joy in the Holy Spirit" (Rm 14:17).

[00069-02.05] [IN072] [Original text: English]

- H.E. Most. Rev. John Atcherley DEW, Archbishop of Wellington (NEW ZELAND)

Paragraph 5 of the Instrumentum Laboris calls attention to the scandal of starvation in a world of plenty. There also exists the question of those hungering for the food of the Eucharist. As bishops, we have a pastoral duty and an obligation before God to discuss and debate the difficulties burdening so many of our people. Our Church would be enriched if we were able to invite dedicated. Catholics, currently excluded from the Eucharist, to return to the Lord’s table. There are those whose first marriages ended in sadness; they have never abandoned the Church, but are currently excluded from the Eucharist. There are Catholics married to people baptised in other Christian faiths. We acknowledge them to be baptised in Christ in the sacrament of marriage, but not in the reception of the Eucharist.
This Synod must be pastoral in approach; we must look for ways to include those who are hungering for the Bread of Life. The scandal of those hungering for Eucharistic food needs to be addressed, just as the scandal of physical hunger needs to be addressed

[00070-02.03] [IN073] [Original text: English]

The free interventions then followed.

♦ NOTICES

● BRIEFING FOR LANGUAGE GROUPS
● INFORMATION POOL FOR THE SYNOD HALL

● BRIEFING FOR LANGUAGE GROUPS

The second briefing for the language groups will take place on Wednesday, 5 October 2005 (in the briefing locations and with the Press Officers indicated in Bulletin no. 2)
The audio-visual operators (cameramen and technicians) are kindly reminded that they must apply to the Pontifical Council for Social Communications for their entry permit (very restricted).

● INFORMATION POOL FOR THE HALL OF THE SYNOD

The third Information Pool for the Synod Hall will be created the opening prayer of the Fifth General Congregation of Wednesday morning, 5 October 2005.
The registration lists for the pool are available for the journalists at the entrance (on the right) at the Information and Accreditation Office of the Holy See Press Office.
The audio-visual operators (cameramen and technicians) and photographers are kindly requested to apply at the Pontifical Council for Social Communications to participate in the Information Pool at the Synod Hall.
We would also like to remind the participants in the Information Pool that they are kindly requested to be at the Press Area at 08.30 a.m., outside the entrance of the Paul VI Hall, when they will be called by name to enter the Synod Hall, always accompanied by an officer of the Holy See Press Office or from the Pontifical Council for Social Communications.

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