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21 - 13.10.2005
SOMMARIO
♦ INTERVENTI “IN SCRIPTIS”
♦ AVVISI
♦ INTERVENTI “IN SCRIPTIS”
● “In scriptis” di
Padri sinodali
● “In scriptis” di un
Uditore
Mentre proseguono oggi e domani mattina i lavori dei Circoli Minori
(Sessioni II, III e IV) - per la stesura e l’approvazione da parte
di ogni Circolo Minore dei progetti di testi per le Proposizioni (le
formule di consenso sinodale riguardanti alcuni argomenti
considerati importanti dai Padri sinodali, suggerimenti offerti al
Santo Padre come frutto del lavoro sinodale) - pubblichiamo gli
interventi “In scriptis”, non pronunciati in Aula.
● “In scriptis” di Padri
sinodali
I seguenti Padri Sinodali hanno consegnati solo per iscritto un
intervento:
- S.E.R. Mons. Evaristus Thatho BITSOANE, Vescovo di Qacha's Nek,
Presidente della Conferenza Episcopale (LESOTHO)
- S.E.R. Mons. Ian MURRAY, Vescovo di Argyll and The Isles (GRAN
BRETAGNA (SCOZIA)
- S.E.R. Mons. Liborius Ndumbukuti NASHENDA, O.M.I., Arcivescovo di
Windhoek (NAMIBIA)
- S.E.R. Mons. Tesfay MEDHIN, Vescovo di Adigrat (ETIOPIA)
- S.E.R. Mons. Felix Alaba Adeosin JOB, Arcivescovo di Ibadan
(NIGERIA)
Pubblichiamo di seguito il riassunto degli interventi non
pronunciati in Aula, ma consegnati per iscritto dai Padri sinodali:
- S.E.R. Mons. Evaristus Thatho BITSOANE, Vescovo di Qacha's Nek,
Presidente della Conferenza Episcopale (LESOTHO)
Personal union of the faithful with Christ is the centre of the
Eucharistic Liturgy. Our main problem is the shortage of priests to
have a Eucharistic celebrations every Sunday especially in the
faraway outstations which are visited only a few times a year by a
priest. Extra-ordinary ministers of the Eucharist, who followed
priests in faraway places seemed to be a welcomed solution. The sick
also were able to receive the blessed sacrament a few time a year.
Soon serious problems arose There were no proper places where the
Blessed sacrament could be kept in a respectable way. Containers,
fit for the Blessed Sacrament, were not easily available and people
ended by using whatever they had. We have had a few occasions where
the Tabernacle was broken and the Blessed Sacrament taken away or
scattered all-over.
With time the extra-ordinary ministers of the Eucharist were taken
as ordinary ministers who could distribute Holy Communion whenever
they wanted and to whom they wanted. The relationship between the
Eucharist and the Sacrament of Reconciliation gradually decreased to
a point where the faithful did not see the need of going to
confession before Holy Communion. The Sacrament of Reconciliation is
seldom frequented, especially by the young people.
To remedy these abuses we are convinced that we have to start at the
seminary: give the Eucharist the place of honor in the formation of
our future priests. Make them aware, at an early age, that they are
the ordinary ministers of the Eucharist and the Eucharist should be
the centre of their personal lives. Priests should be reminded often
that they are the ordinary minister of the Eucharist who delegate
this important ministry of distributing Holy Communion to well
prepared lay faithful.
Catechesis, especially among the youth, has to be intensified, to
correct the indifference that is noticeable these days.
[00311-02.03] [IS001] [Original text: English]
- S.E.R. Mons. Ian MURRAY, Vescovo di Argyll and The Isles (GRAN
BRETAGNA (SCOZIA)
It is while acting in persona Christi at the unique sacrifice of the
Eucharist that the whole priestly ministry draws its strength (CCC
1566). The decline in priestly vocations in the developed nations
means that the Eucharist, while now less available than previously,
is still more accessible than in the developing world. In the
developing world temporal and spiritual poverty go hand in hand; in
the developed world they seemed to be inversely proportional.
Vocations today come increasingly from older men. They come with
their particular expertise but often also with the burden of
attitudes more appropriate to the world than to the church.
Re-education is often required. Regarding the formation of the
clergy, two aspects are to be considered: academic formation; and
human/spiritual formation. Intellectual development by itself is
insufficient. A woman who had experienced persecution for her faith
said: "I kept my faith because of the holiness of priests." It is
interesting how much we invest in the academic formation of our
priests compared with what we invest in their human/spiritual
formation.
Liturgy is a key instrument of evangelization and must be celebrated
in a language which draws the faithful into the heart of the Mystery
of Faith. Texts should transcend the vagaries of linguistic fads.
Local languages present particular difficulties, as in my own
diocese with Scots Gaelic. In situations like this, local
Conferences of Bishops should be given the authority to produce and
approve such liturgical texts.
Migrants from European countries require the services of chaplains
of their own language who will accompany them.
[00312-02.04] [IS002] [Original text: English]
- S.E.R. Mons. Liborius Ndumbukuti NASHENDA, O.M.I., Arcivescovo di
Windhoek (NAMIBIA)
I bring cordial greetings from Namibia. My reflection covers
basically our general impression, as a Conference, of the
Instrumentum Laboris in six points:
1. Advances in Biblical and Patristic studies have added to our
understanding of the theology of the Eucharist. Our Holy Father,
Pope Benedict XVI, is particularly aware of the rich theological
heritage received from the early Fathers of the Church. This has
been affirmed already in various interventions.
2. The theology of the Eucharist touches almost every major area of
theology. From Vatican II forward, all major themes have been
treated. Thus, any document forthcoming from the Synod of Bishops
should provide a balanced, interrelated treatment of the theme. It
would be a mistake to produce a document which treats only some of
the themes as a corrective to certain perceived abuses. The document
should rather offer pastoral suggestions responding to the needs of
people on the ground who are deprived of the gift of the Eucharist
(for example, divorced persons receiving Holy Communion, to mention
but one such situation).
3. We should, at all costs, avoid producing a disciplinary document,
or one perceived to concentrate on rubrics without a firm
underpinning of theology.
4. The pastoral-missionary dimension of the Eucharist should be
highlighted in any deliberations or document. These should emphasize
the essential connection between ecclesiology and the Eucharist,
between ministry and the Eucharist, and, of course, between mission
and the Eucharist.
5. The relationship between inculturation and the Eucharist is very
important, especially for the developing world, particularly Africa,
Asia and South America. The experience of the Eastern Churches in
developing the various rites can be instructive and exemplary.
6. We Synod Fathers should all be aware that the document which we
produce is to be a part of the trilogy on the Eucharist produced
recently. First, the letter of our late Holy Father, "Mane nobiscum,
Domine"; then the reflection issued by the Congregation for Divine
Worship; and now the Synodal reflection. In this way, our document
will be able to speak to the heart of the people of our secularized
society, especially those infected with or affected by HIV/AIDS, in
order to offer them Eucharistic nourishment and consolation on their
journey of faith.
[00307-02.04] [IN229] [Original text: English]
- S.E.R. Mons. Tesfay MEDHIN, Vescovo di Adigrat (ETIOPIA)
I would like to make my intervention on the relational aspect of the
Eucharist in reference to n° 28, 33 and no 85 of the Instrumentum
Laboris:
- "The Perception of the Eucharistic Mystery among the Faithful",
and
- "its Ecumenical dimension"
The Sunday Mass and Holy Communion, continue to be the centre and
back bone of parish life individually and collectively in the
Ethiopian Church, both Catholic and Orthodox. On Sundays and Feast
days one can see streets and long countryside tracks which lead to
churches full of an uninterrupted long line of people dressed mainly
in white. One could say that in the countryside participation into
the Sunday Mass and Communion could be as high as 70%, 80%. Into the
towns, however, and among the youngest generations the figure is not
so high (perhaps about 55%).
The compelling force behind these phenomena is not pure rationality
but a very deep liturgical formation and sense of devotion and
reverence of the "HOLY", not easily affected by the external
standards like time and material life pressures.
According to the Ethiopian Tradition, taking into account the deep
conviction among the faithful of the mysterious nature of the
Eucharist:
- the understanding of it is rooted in the sacrificial aspect of the
Mystery together with the participation into the Paschal Mystery of
Christ and the building up of his Body the Church. This is in fact
the preponderant aspect of the Mystery enhanced in the Ethiopian
Liturgical Tradition, Trinity, Christ - the Paschal lamb and Mary
hold the central part in the celebration of the Ethiopian Rite.
There has always been great devotion to Mary, Mother of God, who
also is taken as "the woman of the Eucharisr, the first tabernacle
of the Eucharisr” (cf no 76). Source and sanctuary of Eucharist.
That is why it is a liturgical must to have the image of Mary ALWAYS
with her Son in the Eastern Tradition Churches.
In the liturgy, Solemnity, a great respect of the sacred, reverence
in the presence of the "Mysterium Tremendum" is evident, and
destractive physical movement minimized. Although it is becoming
more frequented today, there is a great reluctance among the
faithful to receive communion prior to a regular reception of the
grace of Penance.
As the fruit of this practice of ecclesial, communal devotion to the
Eucharist and liturgy, i.e. the social implications of the Eucharist
(I.L. no.78) this has obviously helped communities to move on and to
maintain their family and religious values and integrity despite
respective political, social and natural calamities and conflicts
that have cause enormous suffering on the people.
However, the destructive aspects of the globalization, the secular,
consumerist pressures have reached and are affecting the family
lives, youth lives, and the moral authority of the Church.
Our world is in need of order and redemption more than ever, and I
do not believe we can have anything more powerful than the
transforming power of the Eucharist, and the magnificent agenda of
our Holy Father, to witness "the culture of the Eucharist" through
the means of "Dialogue". (I.L. no. 76)
I have deep expectation from this Synod that the Holy Spirit will
continue to inspire it to come up with innovative and timely
propositions to our Holy Father, and with some soul saving, and hope
giving pastoral orientations to our priests and faithful, focusing
on the pastoral link of the Eucharist with regard to the family and
the youth, endangered a lot with the biggest life consuming pandemic
of HIV/AIDS, in most parts of the world.
Hence, as the fruit of the Year of Eucharist, I would pray that the
Holy Spirit will inspire this Synod to:
- Propose ways, perhaps special Synod, for promoting Christian unity
- Promotion of Catechesis on the Eucharistic spirituality specially
addressing the life of the family and the youth to deepen the faith
and devotion of the Eucharist in family and the youth
- Give special attention to the Seminary formation to ensure
Eucharistic spirituality in the lives of priests and faithful, and
for an adherance to well-prepared homilies and liturgical
celebration.
May the Holy Spirit continue to inspire this Synod to be the means
for hope and life in Christ, and may the transforming power of
Christ's love through the Eucharist heal our world from its wounds.
[00310-02.06] [IN230] [Original text: English]
- S.E.R. Mons. Felix Alaba Adeosin JOB, Arcivescovo di Ibadan
(NIGERIA)
I wish to address this assembly on the Pastoral Care of immigrants.
By immigrants I mean those people who have left their nations or
their own part of the nation, to another part because of natural
disasters and, or to seek greener pastures, or the golden fleece
(academic qualifications). I wish to address myself primarily to the
Bishop who is the chief shepherd of the flock committed to his care,
the local Ordinary and the “primus mysteriorum dei dispensator.” The
Instrumentum laboris reminds us that the Eucharist brings the
faithful together and makes them a community, despite their
differences in race, language, nation and culture.
Today you can scarcely get a nation that is not harbouring thousands
of immigrants. St Paul reminds us that “Because there is one bread,
we who are many are one body, for we all partake of the one bread”
(1 Cor 10:17). The Bishop or the Parish Priest should not turn
immigrant faithful into visitors in the Church. They should rather
be welcomed, made to feel at home and belonging to the universal
Church. Their vibrant Liturgy should be used to rejuvenate the local
Church and they should be organized to be missionaries to
themselves- serving as Catechists, Lay Readers etc. in the
community. Instrumentum laboris no. 25 reminds us that “the Lay
faithful are an essential part of the communion of the Church.”
Migration is not limited to Lay faithful alone. We have priests and
religious sent to study or acquire some necessary experience for the
development of their Congregations or Dioceses. There are no
Priest-Vagi. They belong to the Presbyterium of that Diocese
(Bishop) where they sojourn. They offer every sacrifice of the Mass
praying for the Pope and the Local Ordinary. The Residential Bishop
should therefore be concerned with the Liturgical, Pastoral and
Spiritual life of every priest in his Diocese particularly the
migrant priests.
If the immigrant priest is to celebrate the sacred sacrifice with
dignity, devotion and reverence he must be recognized, be granted a
decent means of livelihood and be assured of belonging. The sacred
Synod must also appeal to Bishops and Superiors not to send their
clergy to any institution outside their Dioceses without adequate
arrangements and information to the Bishop ad quem. The care of
Female Religious immigrants is more complex, and deserves greater
care. Consecrated life is a witness to Christ in the Church and
their presence is a blessing to the local Church. They are, however,
not to reside in a local Church without the written permission of
the local Ordinary. In these days of dwindling numbers of Religious
in the old Church and the desire for survival and for continuity has
led to indiscriminate recruitment of young ladies from mission
territories. These young ladies are uprooted from their culture and
tradition and planted in Europe and America where the climate,
culture and customs often overwhelm them and often they are thrown
out of these institutions. Inevitably many of them fall prey to
people and situations. Their plight, as the broken body of Christ,
should be looked into with compassion and love. They are part of the
body of Christ, the Church. In conclusion, I urge every Diocesan
bishop:
1.To regard immigrant faithful as members of his faithful, the one
body of Christ over which the Holy Spirit has placed him as
shepherd. With his priests, to welcome them to all religious
celebrations, particularly the Sunday Mass, since the Eucharist
brings the faithful together and makes them a Community despite
their differences in race, language, nation and culture.
2. To assure the integration of every immigrant clergy (mostly on
study leave) into his Presbyterium, since there are no priest-vagi.
To assist them to be faithful in the celebration of the Sacrifice
and praise and adoration of Christ in the sacrament of his love. 3.
To guide the vocations of the women Religious in his Diocese by an
adequate provision of the sacraments in their convents and to check
uncontrolled recruitment of young ladies from outside his Diocese
that might lead to abuses.
[00306-02.02] [IN232] [Original text: English]
● “In scriptis” di un
Uditore
Il seguente Uditore ha consegnato solo per iscritto un intervento:
- Sig. Gioacchino TOSCANO, Segretario Generale delle Confraternite
delle Diocesi d’Italia (ITALIA)
Pubblichiamo di seguito il riassunto dell’intervento non pronunciato
in Aula, ma consegnato per iscritto dall’Uditore:
- Sig. Gioacchino TOSCANO, Segretario Generale delle Confraternite
delle Diocesi d’Italia (ITALIA)
Il Sinodo dei Vescovi, evento della Chiesa Universale tra i più
rilevanti, ci ha aperto il cuore a tutti i continenti, dove il
Mistero di Gesù Eucaristia ha portato frutti presso tutti i popoli
della Terra. In tale contesto desideriamo portare l'esperienza delle
Confraternite, istituzioni laicali che, pur risalendo agli albori
della storia della Chiesa, portano ancora in sé tali carismi e tale
vitalità ecclesiale da permetterci di porle oggi all'attenzione dei
Padri Sinodali come istituzioni particolarmente idonee a divenire
sempre più «una nuova frontiera» dell'Evangelizzazione.
Esse sono oggi raccolte nella Confederazione delle Confraternite
delle Diocesi d'Italia eretta dalla Conferenza Episcopale Italiana e
guidate, sempre per incarico della C.E.I. da S.E. Mons. Armando
Brambilla, Vescovo Ausiliare di Roma e Delegato per le Confraternite
e i Pii Sodalizi.
Per celebrare degnamente l'Anno dell'Eucaristia, la Confederazione
delle Confraternite delle Diocesi d'Italia ha promosso, a Bolsena e
ad Orvieto, città eucaristiche, il 24 e il 25 settembre del 2005,
una speciale convocazione nazionale del «Cammino di Fraternità»
delle Confraternite italiane, in particolare di quelle che portano
la denominazione del «Santissimo Sacramento».
La Confraternita non vive chiusa in se stessa, ma è componente
ecclesiale missionaria, incentrata in una pastorale globale della
famiglia. Tale pastorale si distingue per una formazione cristiana
permanente curata dal sacerdote, Primicerio, che la anima: l) alla
vita liturgica-devozionale attenta alla vita Diocesana,
particolarmente sensibile alla chiamata del Vescovo; 2) alla vita
caritativa, con opere che hanno superato il vaglio del tempo,
mantenute tramite l'amministrazione di beni, di cui dispongono con
l'approvazione diocesana; 3) alla testimonianza responsabile presso
la propria città, nei quartieri e nelle varie realtà di lavoro (non
poche sono le Confraternite legate ad arti e mestieri), con una
partecipazione "da cristiani" alla vita civile e alle vicende
sociali. I percorsi di formazione alla vita cristiana sono
fondamentali, per entrare con lo spirito giusto nella conduzione dei
vari servizi, e sono indispensabili per l'autogoverno della
Confraternita, procedendo alle acquisizioni tecniche
dell'amministrazione nello spirito di chi si ponga tra gli ultimi se
«vuol essere il primo nella sequela di Cristo Gesù».
Per questo le Confraternite, docili al Magistero dei Sommi Pontefici
e dei Vescovi, hanno saputo conservare nel collaudo dei secoli il
tesoro di fede e il patrimonio di religiosità popolare, incentrato
nel Culto Eucaristico, che è espresso da un esemplare patrimonio
artistico e da oratori a disposizione di momenti di aggregazione
missionaria nella dimensione della cultura e della comunicazione, le
quali oggi intersecano in modo ineludibile la stessa realtà
pastorale, la missione e l'evangelizzazione dei popoli.
[00314-01.04] [AU026] [Testo originale: italiano]
♦ AVVISI
● I LAVORI SINODALI
● BOLLETTINO
● “BRIEFING”
● TERZA CONFERENZA STAMPA
● I LAVORI SINODALI
La Diciassettesima Congregazione Generale, per la presentazione in
Aula delle Relazioni dei Circoli Minori, avrà luogo venerdì
pomeriggio, 14 ottobre 2005.
● BOLLETTINO
Il prossimo Bollettino N. 22 sarà a disposizione dei giornalisti
accreditati alle ore 9.00 di sabato 15 ottobre 2005.
● “BRIEFING”
Il prossimo “Briefing” per i gruppi linguistici avrà luogo sabato 15
ottobre alle ore 12.00.
● TERZA CONFERENZA STAMPA
Si informano i giornalisti accreditati che sabato 22 ottobre 2005,
alle ore 12.45, nell’Aula Giovanni Paolo II della Sala Stampa della
Santa Sede, avrà luogo la terza Conferenza Stampa sui lavori dell’XI
Assemblea Generale Ordinaria del Sinodo dei Vescovi (Elenchus
finalis).
● Sua Em.za Rev.ma il Sig. Card. George PELL
Arcivescovo di Sydney (Australia)
● Sua Em.za Rev.ma il Sig. Card. Mark OUELLET, P.S.S.
Arcivescovo di Quebec (Canada)
● Sua Ecc.za Rev.ma Mons. Roland MINNERATH
Arcivescovo di Dijon (Francia)
Segretario Speciale
● Sua Ecc.za Rev.ma Mons. Salvatore FISICHELLA
Vescovo titolare di Voghenza
Ausiliare del Vicario di Roma
Rector Magnificus della Pontificia Università del Laterano |
