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2-23 octobris 2005

Eucharistia: fons et culmen vitae et missionis Ecclesiae

Questo Bollettino è soltanto uno strumento di lavoro ad uso giornalistico.
Le traduzioni non hanno carattere ufficiale.

Edizione plurilingue

21 - 13.10.2005




● “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]




La Diciassettesima Congregazione Generale, per la presentazione in Aula delle Relazioni dei Circoli Minori, avrà luogo venerdì pomeriggio, 14 ottobre 2005.


Il prossimo Bollettino N. 22 sarà a disposizione dei giornalisti accreditati alle ore 9.00 di sabato 15 ottobre 2005.


Il prossimo “Briefing” per i gruppi linguistici avrà luogo sabato 15 ottobre alle ore 12.00.


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 il Sig. Card. George PELL
Arcivescovo di Sydney (Australia)
● Sua il Sig. Card. Mark OUELLET, P.S.S.
Arcivescovo di Quebec (Canada)
● Sua Mons. Roland MINNERATH
Arcivescovo di Dijon (Francia)
Segretario Speciale
● Sua Mons. Salvatore FISICHELLA
Vescovo titolare di Voghenza
Ausiliare del Vicario di Roma
Rector Magnificus della Pontificia Università del Laterano

Ritorna a:

- Indice Bollettino Synodus Episcoporum - XI Assemblea Generale Ordinaria - 2005
  [Plurilingue, Francese, Inglese, Italiano, Spagnolo, Tedesco]

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