- DECIMA CONGREGAZIONE GENERALE (SABATO, 10 OTTOBRE 2009 - ANTEMERIDIANO)
- ROSARIO CON GLI UNIVERSITARI (SABATO, 10 OTTOBRE 2009)
- CAPPELLA PAPALE (DOMENICA, 11 OTTOBRE 2009)
- AVVISI

DECIMA CONGREGAZIONE GENERALE (SABATO, 10 OTTOBRE 2009 - ANTEMERIDIANO)

- INTERVENTI IN AULA (CONTINUAZIONE)
- AUDITIO AUDITORUM (III)

Alle ore 09.00 di oggi, sabato 10 ottobre 2009, con il canto dell’Ora Terza, è iniziata la Decima Congregazione Generale, per la continuazione degli interventi in Aula sul tema sinodale La Chiesa in Africa a servizio della riconciliazione, della giustizia e della pace. “Voi siete il sale della terra ... Voi siete la luce del mondo” (Mt 5, 13.14).

Presidente Delegato di turno S.Em. Card. Wilfrid Fox NAPIER, O.F.M., Arcivescovo di Durban (SUD AFRICA).

A questa Congregazione Generale, che si è conclusa alle ore 12.30, con la preghiera dell’Angelus Domini, erano presenti 211 Padri.

INTERVENTI IN AULA (CONTINUAZIONE)

In questa Decima Congregazione Generale sono intervenuti i seguenti Padri:

- S. E. R. Mons. Almachius Vincent RWEYONGEZA, Vescovo di Kayanga (TANZANIA)
- S. E. R. Mons. Fridolin AMBONGO BESUNGU, O.F.M. Cap., Vescovo di Bokungu-Ikela (REPUBBLICA DEMOCRATICA DEL CONGO)
- S. E. R. Mons. Zacchaeus OKOTH, Arcivescovo di Kisumu (KENYA)
- S. E. R. Mons. Telesphore George MPUNDU, Arcivescovo di Lusaka (ZAMBIA)
- S. E. R. Mons. Philip SULUMETI, Vescovo di Kakamega (KENYA)
- S. E. R. Mons. Marcel MADILA BASANGUKA, Arcivescovo di Kananga (REPUBBLICA DEMOCRATICA DEL CONGO)
- S. E. R. Mons. Youssef Ibrahim SARRAF, Vescovo di Le Caire dei Caldei (EGITTO)
- S. E. R. Mons. Gabriel MBILINGI, C.S.Sp., Arcivescovo Coadiutore di Lubango, Presidente del "Inter-regional Meeting of Bishops of Southern Africa" (I.M.B.I.S.A.) (ANGOLA)
- S. E. R. Mons. Robert Patrick ELLISON, C.S.Sp., Vescovo di Banjul (GAMBIA)
- S. E. R. Mons. Lucio Andrice MUANDULA, Vescovo di Xai-Xai, Presidente della Conferenza Episcopale (MOZAMBICO)
- S. E. R. Mons. Gabriel 'Leke ABEGUNRIN, Vescovo di Osogbo (NIGERIA)
- S. E. R. Mons. Joseph Effiong EKUWEM, Vescovo di Uyo (NIGERIA)
- S. E. R. Mons. Matthias SSEKAMANYA, Vescovo di Lugazi, Presidente della Conferenza Episcopale (UGANDA)
- S. E. R. Mons. Peter William INGHAM, Vescovo di Wollongong, Presidente della "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.) (AUSTRALIA)
- S. E. R. Mons. Denis KIWANUKA LOTE, Arcivescovo di Tororo (UGANDA)
- Rev. P. Aquiléo FIORENTINI, I.M.C., Superiore Generale dell'Istituto Missioni Consolata (UNIONE DEI SUPERIORI GENERALI)
- S. Em. R. Card. Théodore-Adrien SARR, Arcivescovo di Dakar, Primo Vice Presidente del Simposio di Conferenze Episcopali di Africa e Madagascar (S.C.E.A.M.) (SENEGAL)
- S. E. R. Mons. Valerian OKEKE, Arcivescovo di Onitsha (NIGERIA)
- S. E. R. Mons. Anthony John Valentine OBINNA, Arcivescovo di Owerri (NIGERIA)
- S. Em. R. Card. Giovanni Battista RE, Prefetto della Congregazione per i Vescovi (CITTÀ DEL VATICANO)
- Rev. Mons. Obiora Francis IKE, Direttore del "Catholic Institute for Development, Justice and Peace" (CIDJAP), Enugu, Nigeria (NIGERIA)
- S. E. R. Mons. Séraphin François ROUAMBA, Arcivescovo di Koupéla, Presidente della Conferenza Episcopale (BURKINA FASO)

Diamo qui di seguito i riassunti degli interventi:

- S. E. R. Mons. Almachius Vincent RWEYONGEZA, Vescovo di Kayanga (TANZANIA)

Evangelization of the family involves taking the family seriously as the "domestic church" where encounter with Christ is on a constant daily basis. The family is a vehicle by which the Catholic faith is nurtured through reading and meditating on the Word of God, praying together, receiving and celebrating the sacraments of life. Unity of the family is cemented and safeguarded by sharing common spiritual values and exercises.
Here are some of the key reasons for revisiting the catechesis and practice of contracting of mixed marriages within the set ups of the local church in Africa:
First, mixed marriages have been a source of fuelling misunderstandings between Catholic priests and pastors of the various Christian communities. Besides the persistent problem of insufficient knowledge of the obligations of the Catholic partner, arguments about where the Sacrament has to be celebrated create early backgrounds of division with regards to practicing of one's faith.
Second, in most of these marriages, parents get divided as to in which faith the children should be baptized and raised.
Third, there has been a growing tendency that parents in most mixed marriages lack a common tradition of imparting Christian values. Disunity that evolves from differences in prayer life ends up affecting love, justice, reconciliation and peace within the family.
As we seek ways of building reconciliation, justice and peace in Africa by rightly defining the family as the most complete primary agent of justice, reconciliation, solidarity and peace, it is important not to underestimated the issue of mixed marriages. Unless efforts are made to revisit the contracting of mixed marriages, there is a risk of continuing to experience the tragedy of Christian disunity even at the heart of the family.
Differences with regards to values of faith including the meaning of marriage can become sources of fuelling tensions and confusing the education of children. This has been at the heart of increased religious indifference (CCC, No. 1634). Mixed marriages can easily be like building faith on sand whereby it will be hard to produce fruits of love, reconciliation, justice and peace. It is high time that the position of the Church on contracting mixed marriages be revisited and that Catechesis on mixed marriages be refocused. Unless bold steps are taken to safeguard the family, efforts of promoting reconciliation, justice and peace will remain inadequate.

[00125-02.02] [IN085] [Original text: English]

- S. E. R. Mons. Fridolin AMBONGO BESUNGU, O.F.M. Cap., Vescovo di Bokungu-Ikela (REPUBBLICA DEMOCRATICA DEL CONGO)

L’exploitation des ressources naturelles est une des conditions pour une paix durable en RDC. En effet, les guerres à répétition que nous venons de vivre ont révélé que les ressources naturelles qui font de la RDC un “scandale géologique” constituent à la fois un bonheur, c’est-à-dire, un important atout économique pour le redressement du pays et un malheur, c’est-à-dire, une source permanente de convoitise, de conflits, de corruption voire d’une mafia internationale dont certains congolais sont complices. Les principales causes de ces guerres économiques qui remettent en cause le principe de la souveraineté des peuples sur leurs ressources sont: l’inexistence d’un cadre juridique international contraignant pour les multinationales et les industries extractives transnationales; la militarisation du secteur minier; l’explosion de la demande de certains minerais désormais stratégiques; la subordination des intérêts diplomatiques aux intérêts économiques des Grandes puissances; le non respect de la dignité du peuple congolais dont on n’apprécie que les richesses; la volonté de balkanisation de la RDC au profit des états nains facilement manipulables, etc. La CENCO intervient dans trois domaines prioritaires. La CENCO a créé une Commission épiscopale ad hoc pour les ressources naturelles chargée de suivre de près la question de l’exploitation des ressources. Par rapport à l’éducation, la CENCO a publié un vade-mecum du citoyen sur la gestion des ressources naturelles. Ce document place l’homme au centre de l’exploitation des ressources naturelles; il aide les citoyens à s’organiser à la base pour réclamer des multinationales le respect des responsabilités sociales des entreprises ; faire respecter les droits humains et des communautés. Étant donné la dimension internationale de la question de l’exploitation des ressources, la CENCO attend que les Églises sœurs élèvent la voix, en solidarité avec ce peuple qui a tant souffert, pour que la gestion de ces ressources dans le respect du droit puisse devenir une occasion de fraternité et de développement.

[00179-03.03] [IN106] [Texte original: français]

- S. E. R. Mons. Zacchaeus OKOTH, Arcivescovo di Kisumu (KENYA)

Healing and Reconciliation are God-driven, without the Gospel nothing shall be achieved. Ordinarily as we know it, human nature without the grace of God is vengeful and so it is odd for anybody to imagine that the many tribes in Kenya shall not go after each other's throat again, given an opportunity for antagonism in future, unless the healing and reconciliation are given a priority
Our Country Kenya has been torn apart, neighbors have turned against neighbors, daughters against fathers, brothers against brothers, mothers against children, tribes have turned against tribes. In short, people have fought, people have died, women and girls have been raped, property has been lost, life savings and investments have gone up in smoke within days if not hours. This sequence of tragic and deliberate wanton destructions, willed and executed by sections of some people is still very fresh.
The church in Kenya strongly feels the need to provide a clear direction on reconciliation process. The Bible and Church teachings provide as a vision on the reconciliation process. It is the faith that gives you what Jesus calls the new standard higher than the old (Mathew 5:20-48). Reconciliation has to be a process of healing the impossible hatred and can be achieved through five stages:
- Remember the sins, wrong actions and utterances we have committed in full without excuses.
- Feel sorry about them and promise ourselves not to repeat them again
- Repent in freedom from the depth of our being
- Confess them openly and experience remorse
- Make reparation for the evil we have done and the damage we have caused to ourselves, community, environment and God.

[00156-02.02] [IN111] [Original text: English]

- S. E. R. Mons. Telesphore George MPUNDU, Arcivescovo di Lusaka (ZAMBIA)

This intervention refers to Instrumentum Laboris , #s 20, 32, 59, 114 and 117, all of which touch on the dignity of women, their giftedness to humanity, their potential massive huge contribution to the Church but that their charisma is not being adequately recognized, sufficiently utilized and suitably celebrated. There is no meaningful development if at least 50% of the already marginalized population known as women is systematically excluded. Without true justice between men and women, development remains only a pipedream, simply a dangerous mirage.
We are clearly told in Genesis 1:27 that God created humanity and male and female he created them in his own image and likeness. Full and equal participation of women in all spheres of life is therefore essential to social and economic development. Denial of equality to women is an affront to human dignity and denial of true development to humanity.
We sadly admit with shame that in Zambia women are too often the victims of abuse, domestic violence sometimes leading to death, discriminatory cultural or customary practices, and statutory laws clearly biased against them. We bishops must speak more clearly and insistently in defense of the dignity of women in the light of the Scriptures and the Social Doctrine of the Church.
Yes, it was a woman, Mary, who first brought Jesus to Africa as a refugee [Mt. 2: 13-15]. Today in so many ways it is the woman who brings Jesus to us in Zambia. Women religious and lay women help our Church truly to be at the service of reconciliation, justice and peace, with special concern for the poor.
To promote respect for women and their integration into church structures of responsibility, decision making and planning, we call upon the Synod to recommend to all dioceses the establishment or consolidation of family apostolate and women affairs offices, making them operational and fully effective.

[00157-02.02] [IN112] [Original text: English]

- S. E. R. Mons. Philip SULUMETI, Vescovo di Kakamega (KENYA)

This is moment to make an honest reflection and ask, what concrete programs have we put in place to make women participatory, responsible, authentic and actively visible in our Church. We have taken things for granted and slowly we are losing out on this precious group.
It is from women that we have the image of the Church as a family God. It is here that sacraments are alive and active, it is here that vocations and careers are in offing.
Women in Kenya are the prime collaborators in the Church's evangelizing mission, this gift of commitment must be strengthened to eradicate the suffering taking place on the continent. The enlightenment of women has lasting effects on well being of the family unit on which the church is founded. Women present the unique female image of God which still needs to be developed in the African church.
Women in Kenya do perform 80% of all agricultural and 90% of all domestic labor. Remember that most of them perform this work without access to modem tools, training and essential facilities yet their work is rarely given any monetary value. This is a sign of one of the major forms of structure of "sin" engulfing our African family.
Women are capable of doing anything positive if they are given the right to attempt. Remember that if you educate a man you educated an individual, if you educate a woman you educated a family but if you educate women you educate a nation.
My request to this special assembly of Bishops for Africa is that women should be given quality formation to empower them for their responsibilities and to open for them all the social careers from which traditional and modern society tend to exclude them without reason. To make this a reality, men are called upon to undergo a radical change and a fundamental conversion.

[00158-02.02] [IN113] [Original text: English]

- S. E. R. Mons. Marcel MADILA BASANGUKA, Arcivescovo di Kananga (REPUBBLICA DEMOCRATICA DEL CONGO)

Toutes les formes des violences connues ces dernières années en Afrique et plus spécialement en RD Congo, ont influencé négativement la nature, l’existence et le fonctionnement de la famille. L’on pourrait dire que la famille en tant que telle est dans le collimateur de ceux qui ne veulent pas la paix et la réconciliation en Afrique.
Comme nous le demande l’Instrumentum laboris en son N° 20, cette auguste Assemblée peut-elle élaborer en faveur de la famille au regard des différents défis enregistrés durant ces assises?
Nous suggérons 6 stratégies et programmes de service:
- Former et conscientiser les élus chrétiens qui participent à l’élaboration des lois sur la famille afin de défendre la dignité et la noblesse de cette institution. Les instruments juridiques sont très importants dans les systèmes démocratiques aujourd’hui;
- Dénoncer “les dictatures et un certain colonialisme législatif” dont l’Afrique est souvent victime en ce qui regarde la famille;
- Vulgariser la charte des droits de la famille et avoir l’audace de la proposer à la communauté politique dans le cadre des débats démocratiques entre gouvernants et gouvernés ;
- Aider l’Afrique à ne pas subir les contraintes de certains Organismes qui lui imposent leurs
visions de la famille en vertu de l’aide apportée.
- Encourager l’expansion des Associations sur la famille ou en ériger des nouvelles pour consolider la famille, faire rayonner la dignité et la noblesse du sacrement de mariage;
- Introduire dans les séminaires et d’autres maisons de formation des analyses socio-pastorales contextuelles aux fins de dénicher, de critiquer et de prévenir les menaces et les risques qui pèsent sur l’institution familiale.

[00163-03.03] [IN116] [Texte original: français]

- S. E. R. Mons. Youssef Ibrahim SARRAF, Vescovo di Le Caire dei Caldei (EGITTO)

Les Églises orientales et les Églises de l’Afrique du nord, et même de l’Éthiopie qui ont vécu la première phase de l’évangélisation de l’Afrique, portent encore aujourd’hui le témoignage de la vitalité chrétienne qu’elles puisent dans leurs racines apostoliques, notamment en Égypte et en Éthiopie et jusqu’au XVII siècle en Nubie. Il faut dire un grand mea maxima culpa parce que pour des raisons anthropologiques et historiques l’évangélisation de l’Afrique s’est arrêtée à la Nubie, à l’Éthiopie et à l’Afrique du nord. Ces églises de l’Afrique du nord et orientales n’ont elle pas aujourd’hui un rôle à jouer dans l’évangélisation et la missionarité de l’Église et aussi au service de la réconciliation, de la justice et de la paix en Afrique, comme le font les états politiques? Il serait opportun de parler de la présence et du rôle des Églises orientales et de celles de l’Afrique du nord pour qu’elles fleurissent dans la communion ecclésiale et ne pas être réduites seulement à des “Monumenta Archeologiae Christianae”.
- Toute l’Église universelle-Famille de Dieu devrait s’intéresser à l’Afrique et non seulement les Églises qui sont en Afrique. Il s’agit en effet du Synode des Évêques de l’Église universelle. Je me demande combien, en dehors de l’Afrique, ont lu “Ecclesia in Africa”?
- On parle souvent de conflits de civilisations, de cultures ou de religions. Pourquoi ne parlerait-on pas plutôt de rencontre des civilisations, des cultures et des religions pour une meilleure entente et collaboration à travers le dialogue?

[00164-03.03] [IN177] [Texte original: français]

- S. E. R. Mons. Gabriel MBILINGI, C.S.Sp., Arcivescovo Coadiutore di Lubango, Presidente del "Inter-regional Meeting of Bishops of Southern Africa" (I.M.B.I.S.A.) (ANGOLA)

Propõe-se aprofundar e aplicar na prática a Doutrina Social da Igreja Católica relativa à vida empresarial e às instituições empenhadas na promoção da paz social, no desenvolvimento harmonioso, no bem-estar social e individual, com base nos princípios da Ética geral e da Ética económica e empresarial em particular, à luz do direito Canónico e da Legislação Civil.
O lema da a Associação Cristã de Gestores e Dirigentes (ACGD) é: "Virtude, Ética e Missão". Está a estender-se a todas as Dioceses de Angola e S. Tomé e Príncipe. A Associação representa um desafio lançado pela Igreja de Angola e S. Tomé ao seu laicado e um desafio que o laicado angolano e santomense lança às Dioceses e seus Pastores na obra da evangelização das nossas terras numa colaboração que se espera cada vez mais fecunda.
Espera-se que, desta forma, os seus membros participem activa e responsavelmente da vida e da missão da Igreja local, prestando serviço à pessoa humana, à cultura, à economia e à politica, visando mudar, paulatinamente, as mentalidades, as instituições e estruturas sociais, as leis injustas e tudo o que ofende e oprime a dignidade da pessoa humana: a miséria, a exploração, o racismo, o tribalismo, os abusos dos poderosos, as desigualdades sociais, etc.
É neste contexto que se inscreve o empenho que, em nome do Evangelho, o fiel leigo deve prestar ao serviço da reconciliação, da justiça e da paz. Esta missão do leigo no mundo exige dele uma boa preparação científica, doutrinal e espiritual. Para o efeito, os leigos da ACGD contam com assistentes eclesiásticos para o seu acompanhamento doutrinal e espiritual. Têm encontros de formação nos vários domínios da sua actividade profissional, realizam retiros espirituais e convívios fraternos, apoiados na sua fé e procurando viver a comunhão na diversidade.
Contamos com a ACGD como fermento para iniciativas de autonomia financeira das Dioceses e sobretudo para uma boa governação dentro e fora da Igreja nos nossos países, um dado que constitui um sonho para a nossa região da IMBISA e para todo o continente africano.
Esta categoria de fiéis leigos espera, certamente, da presente Assembleia sinodal uma palavra encorajadora especificamente dirigida a eles.

[00165-06.02] [IN118] [Texto original: português]

- S. E. R. Mons. Robert Patrick ELLISON, C.S.Sp., Vescovo di Banjul (GAMBIA)

Education has been a major component of the Church's mission to the people of The Gambia, most of whom are Muslims (ca. 90%). It accounts for the positive spirit of tolerance, understanding and respect that exists between the Muslim and Christian communities in the country today.
The Gambia has no natural or mineral wealth of any significance. It is perhaps because of this (and not in spite of this) that it enjoys a significant level of peace and stability which are important elements for the growth of development. In addition, the people themselves are peace-loving by nature.
When the late Pope John Paul II came for a pastoral visit to The Gambia in 1992, the motto chosen by the Catholic Church for the papal visit was; `Be the Salt of the Earth; be the Light of the World'. As a small Church, which is part of an even smaller Christian presence in a predominantly Muslim country, the theme of this present Synod is a further challenge for us to become a sign and instrument for bringing about justice, peace and mutual respect among the various tribal, religious and social groups that constitute the fabric of Gambian society. For many inequalities still abound.
We believe that education at all levels is one way in which we can help to achieve this by underlining the religious and moral values common to Islam and Christianity - in spite of the various obstacles that confront us.

[00166-02.02] [IN119] [Original text: English]

- S. E. R. Mons. Lucio Andrice MUANDULA, Vescovo di Xai-Xai, Presidente della Conferenza Episcopale (MOZAMBICO)

Durante esta assembleia sinodal, por diversas ocasiões ouviu-se dizer que, não raras vezes, os fiéis leigos envolvidos activamente na vida política dos nossos países acabam por assumir comportamentos e atitudes nefastas em relação aos princípios fundamentais da fé e da moral cristãs. De facto, na sua vida quotidiana, os fiéis leigos vêm-se frequentemente divididos entre a fé cristã e a opção política, como se a vida cristã e a actividade política fossem duas realidades a prior incompatíveis.
Para obviar tal situação, esta assembleia sinodal deveria examinar atentamente as razões mais profundas desta dicotomia, para permitir que os fiéis possam no futuro viver serenamente a sua vocação cristã, sem terem necessariamente que abdicar da sua participação activa na política.
Na realidade, sem descurar que o desejo desordenado do poder e da grandeza muitas vezes ofuscam aquela luz da fé com que os fiéis leigos deveriam iluminar o mundo da política, acho que os cristãos católicos envolvidos na actividade política em África experimentam uma grande solidão e um certo abandono por parte da hierarquia das suas igrejas particulares. Não sendo suficientemente acompanhados e encorajados pelos seus pastores e devendo actuar num mundo tecido de intrigas e de ambições sem fim, acabam por perder-se, causando algumas vezes danos irreparáveis à própria Igreja de que são filhos. Apesar de alguns deles terem sido formados nas nossas universidades católicas e de serem cristãos de primeira fila nas missas dominicais das nossas catedrais, não raras vezes os vemos envolvidos na aprovação de leis contrárias à fé católica, como é o caso da liberalização do aborto. Infelizmente, vivem a sua fé cristã como algo desligado da vida quotidiana e da actividade social através da qual devem contribuir na construção do bem comum.

[00167-06.02] [IN120] [Texto original: português]

- S. E. R. Mons. Gabriel 'Leke ABEGUNRIN, Vescovo di Osogbo (NIGERIA)

The Church needs to be more present to the courageous proclamation of the Truth in today's Africa where in many places political platitudes and silent negotiation have not been effective (cf. Pope Benedict XVI, Caritas in Veritate). The prophetic voice of the Church in favor of the poor and oppressed must never be compromised or sacrificed on the altar of ungodly friendship or material gain.
One of the greatest challenges that should concern this synod is the fate of considerable numbers of African immigrants present in all the countries of the West. Since the economic meltdown hit, many of these western countries have put up defensive laws and structures to shore up their economies. Unfortunately among these methods, legislations have been made which come very close to denying even human rights of immigrants, especially those from Africa. In Italy, especially, unregulated immigration has been made illegal and assistance for immigrants from voluntary charity organizations has been squeezed out.
In Africa itself, bad government consisting of corruption, patronage and disrespect for the rule of law, mitigate against justice and reconciliation.

In Africa, from the North to the South, from the East to the West, our young people are the major force as well as primary victims of ethnic violence, genocide, armed banditry, criminality, human trafficking, corruption and bad governance.
In all these, the prophetic voice of the Church must be heard unambiguously.

[00168-02.02] [IN121] [Original text: English]

- S. E. R. Mons. Joseph Effiong EKUWEM, Vescovo di Uyo (NIGERIA)

The Instrumentum Laboris refers to witchcraft in No. 32. Some may have a different understanding or definition of witchcraft. The bottom-line understanding across the continent is that witchcraft is an evil force capable of inflicting both spiritual and physical harm on a person. As should be expected, its believed diabolical powers are extremely exaggerated, thus making witchcraft so powerful as though it were God. Our people believe strongly in the existence of such an evil force and its malicious operations.
We know that God exists. He is almighty and creator of all that exists - visible and invisible. This we believe and profess in our creed. He is all-powerful and the only Supreme Being in three divine persons. There is Satan, the prince of darkness. In Genesis, he is called the serpent who deceived our first parents (cf Gn 3:13) leading them to sin against God. The Book of Revelation calls him the ancient serpent, referring to the Genesis event of original sin. It calls him by other names: the red dragon, the devil, Satan and the accuser of our brethren (cf Rv 12:9). The angels, i.e. fallen angels, who are faithful to him constitute his army (Rv 12:7-9).
Far from mere literal interpretation of the text and far from eisexegesis or mutilated hermeneutical approach to an apocalyptic writing such as the Book of Revelations I have just cited, the entire Bible, Old and New Testaments, bears witness to the existence of the devil.
The Church recognized these and offered courses on "de Demonio ". Besides, she not only provided the rite of exorcism but made room for the exorcists. This seems to have fallen into disuse over the last few decades.
May I, therefore, suggest:
1. That an authentic catechesis deeply biblical and theological be provided and possibly offered as a course in our theological faculties. A simpler version be also provided for teaching the faithful.
2. A new rite based on the old rite of exorcism be put in place for use by priests.
3. Each ordinary, in accordance with the code of the universal laws should appoint an exorcist for his particular church.
We owe our people according to our teaching office, to teach them and save them from the claws of false belief and terrible occult practices like witchcraft.

[00169-02.03] [IN122] [Original text: English]

- S. E. R. Mons. Matthias SSEKAMANYA, Vescovo di Lugazi, Presidente della Conferenza Episcopale (UGANDA)

We have reasons to thank God for the positive contributions of our priests, religious and lay faithful, who witness to the Church's mission of being salt of the earth and light of the world. Many of them serve as agents of reconciliation, justice and peace. Thus, a good number of church founded schools and hospitals attract many people even non Christians, because of quality services based on justice, love and spirit of Christian reconciliation. In any given diocese there are lay men and women who dedicate their lives as animators and leaders of fellow lay faithful in parish council or organized associations of the laity.
However, in spite of the positive contributions of so many dedicated members of the clergy, religious and laity, which contribute to the constant increase of Christians in the Church in Africa, still this has not been always accompanied by having a deeper faith and spirituality among many African Christians.
On the sad note, hopes of increased self-reliance have been weakened by both widespread poverty and insufficient training of our faithful with a result of serious economic problems in many areas of Church life. Thus, the rapid urbanization is the common experience in many parts of Africa. Young people desperately flock to cities and towns looking for any type of work for survival. But at the same time, urbanization is leading many of the African people to lose sense of natural family solidarity and collaboration. This brings about a decline in healthy Christian practices. Thus, individualistic mentality, loss of natural sense of belonging and loss of elders, impact upon the youth. Such kind of life in isolation leads many young people to sexual promiscuity, drug addiction and violence of all sorts.
There is a serious call for pastors in Africa to use different ways and means of proclaiming the Word of God so that it may become to many the salt and light of the earth, leading them to practice reconciliation, justice and peace. There is a need at every level for serious formation in the Church Social Teaching and deeper implementation of inculturation in our catechesis.

[00170-02.02] [IN123] [Original text: English]

- S. E. R. Mons. Peter William INGHAM, Vescovo di Wollongong, Presidente della "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.) (AUSTRALIA)

Most Dioceses in Australia and New Zealand have a Catholic Development Fund (C.D.F.).
These generate substantial loan funds to finance and maintain Church buildings, schools and welfare facilities.
Parishes, schools, religious organizations as well as clergy, laity and religious congregations deposit their funds for interest paid. So the C.D.F. becomes a Diocesan Financial Institution, where the Church's funds accumulate and become the source for loans to fund ecclesiastical buildings and apostolic work.
C.D.F. is connected with a major bank so that deposits and withdrawals may be made at their branches. Every C.D.F. in a diocese has to meet solvency requirements annually to a company established by the Australian Catholic Bishops' Conference.
The Diocese encourages lay people to invest with the C.D.F. rather than just with a "for-profit" commercial financial institution as a personal commitment to support the charitable, religious and educational works of the Catholic Church.
The C.D.F. is under a board of competent financial people who scrutinize the Fund's investments and approve loans. The Diocesan Financial Council works in conjunction with the C.D.F. to ensure no parish or Church organization undertake a debt it cannot repay.
The modest profit of the C.D.F, enables the bishop to pay fair wages to his office staff and enable the pastoral work of the Diocese.
A national Church insurance company called "Catholic Church Insurances" was established 98 years ago in Australia. Dioceses and religious orders are the shareholders in this co-operative venture that gives insurance protection to all, but especially to poorer dioceses in more remote areas which could not afford commercial insurance rates.
I draw these practical ventures to your attention in order to give some encouragement. Further information can be provided.

[00171-02.02] [IN124] [Original text: English]

- S. E. R. Mons. Denis KIWANUKA LOTE, Arcivescovo di Tororo (UGANDA)

During the past two years, different parts of Uganda experienced severe flooding followed by severe droughts. Both phenomena have resulted in the failure of crops. We are told that these extended floods and droughts are the result of wanton cutting down of trees without replacing them.
Elsewhere in the world we are told that climate change is caused by overgrazing, improper disposal of refuse and by industrial waste. The result of all this is desertification, the drying up of water springs and water contamination and diseases.
This sad state of affairs was already foreseen two centuries ago by a phenomenologist. He warned that if you tamper with nature, nature is bound to hit back. Apparently people ignored the warning, hence the continuous breaking up of the ecosystem we are experiencing today. Natural laws cannot be ignored, just as one cannot ignore the directives contained in the manufacturer's manual if one wishes his machine to function well. The physical world has laws which must be respected.
Both prophets of doom and of hope have extensively written about the deteriorating condition of this earth as man's home, and most of them have made suggestions on how to reverse the situation. Environmental protection has become a global issue deserving the attention of everybody. Just as the HIV/AIDS pandemic not only infects some people but affects everybody, so also global warming infects and affects everybody. For this reason the Church in Africa should through this Synod seriously address the issue of climate change as a moral obligation for everybody. This Synod should find ways of reconciliation between the earth as a victim and man as an offender.

[00172-02.02] [IN125] [Original text: English]

- Rev. P. Aquiléo FIORENTINI, I.M.C., Superiore Generale dell'Istituto Missioni Consolata (UNIONE DEI SUPERIORI GENERALI)

Il ministero della riconciliazione comprende la dimensione orizzontale e verticale, con gli altri e con Dio. Comporta una vera scuola per re-imparare a perdonare e a riconciliarsi, che prevede un metodo e dei contenuti.
Un apporto significativo che le Chiese di 14 paesi del Continente americano possono offrire alla Chiesa d’Africa come metodologia per ottenere perdono e riconciliazione è l’esperienza delle ES.PE.RE (Escuelas de Perdón y Reconciliación). Queste sono scuole formate da gruppi di 15-20 persone che decidono di vivere una forte esperienza di cura della memoria non-grata (rabbia, rancore, odio, vendetta), e che desiderano aprirsi al perdono e alla riconciliazione come cammino obbligato verso la ricostruzione personale, familiare e sociale, e il ristabilirsi della pace nel proprio quartiere, nella città e nel Paese.
Le ESPERE, utilizza una metodologia variegata: la ludica, il socio-dramma, esercizi di re-formulazione ed ermeneutica, spazi di ascolto, gioco dei ruoli e altro; lavora su cinque dimensioni dell'essere umano: conoscitiva, emozionale, comportamentale/attitudinale, comunicativa e trascendente; possiede la sua colonna vertebrale nel lavoro dei piccoli gruppi, dove i partecipanti ri-elaborano rabbia, odio e desideri di vendetta; promuove e capacita ciascuno dei partecipanti perché si convertano in Animatori/moltiplicatori; si adatta ad essere utilizzata da bambini, giovani e adulti; è una proposta ecumenica.
È una proposta pedagogica realizzata in 10 passi, ognuno di circa 8 ore. Ogni passo segue una sequenza similare. I primi 5 passi sono dedicati al perdono. Gli altri 5 si riferiscono alla riconciliazione, e toccano concetti fondamentali come: verità, giustizia e patto.
Con questa proposta si cerca di portare il perdono negli scenari della vita quotidiana, per influire così sulla vita pubblica e politica delle città.
Il paradigma del perdono e della riconciliazione è possibile solo per chi si situa in un nuovo spazio cosmico, storico, spirituale, culturale e psicologico: la prospettiva di una nuova creazione (cfr 2Cor 5, 17-18).

[00173-01.02] [IN127] [Testo originale: italiano]

- S. Em. R. Card. Théodore-Adrien SARR, Arcivescovo di Dakar, Primo Vice Presidente del Simposio di Conferenze Episcopali di Africa e Madagascar (S.C.E.A.M.) (SENEGAL)

Un des tristes phénomènes, qui entretiennent l’image négative de l’Afrique dans les médias, c’est la migration clandestine de milliers d’Africains vers l’Europe de l’ouest, tout particulièrement la perte de vies humaines qui se produit périodiquement dans les sables du Sahara, les eaux de l’Océan atlantique et de la Méditerranée, et que les médias ne manquent jamais d’annoncer. Je veux souligner le caractère révélateur que comporte le phénomène de la migration clandestine. L’aventure ô combien hasardeuse des migrants clandestins est un véritable cri de désespoir, qui clame l’acuité de leurs frustrations et l’ardeur de leur désir d’un mieux-être, à la face du monde. Percevons-nous ce cri de désarroi et le laissons-nous pénétrer notre coeur, au point que nous cherchons à en bien saisir le sens et la portée ? Laissons-nous interpeller par ses drames au point de chercher les causes du phénomène. Je me contente d’en énumérer quelques-unes, contenues dans les numéros 12, 25-28 de l’Instrumentum laboris. Ce sont des facteurs qui empêchent l’avènement d’un développement économique réduisant progressivement la pauvreté dans les pays au sud du Sahara. Signalons le pillage tant de fois décrié des ressources naturelles de l’Afrique. Autre plaie maintes fois dénoncée, la corruption des dirigeants africains, qui accordent, moyennant des commissions secrètes, des avantages et des profits démesurés aux multinationales, au détriment de leurs pays. Comment ne pas citer tous ces conflits armés internes, fomentés ou alimentés par les marchands d’armes pour leur commerce, et qui jettent tant d’hommes et de femmes, d’enfants et de jeunes, sur les routes de l’exil? Voilà, à mon avis, quelques-unes des tristes réalités, qui doivent remonter en nos consciences, chaque fois que les médias nous rapportent un drame de la migration clandestine. Nourrissons la conscience des causes de cette migration, pour mieux nous engager dans le combat pour la fin de ces drames. Nous le savons bien, en effet, ce ne sont pas les barrières policières, si étanches soit-elles, qui arrêteront la migration clandestine, mais la réduction effective de la pauvreté par la promotion du développement économique et social s’étendant aux masses populaires de nos pays. Voilà pourquoi, au sein de la CERAO, nous nourrissons l’ambition de susciter en nous-mêmes, et chez les Africains sub-sahariens, un sursaut ou Renaissance de l’Homme noir, qui s’enracine dans la rencontre du Christ et la communion avec Lui. “Lève-toi, prends ton grabat et marche” (Jn 5, 8), a dit le Christ au paralysé de la piscine de Bethsaïda. Puissions-nous tous Le rencontrer, de manière à L’entendre nous redire, à nous aussi, “Lève-toi, prends ton grabat et marche”, “Lève-toi, prends ton destin en main et marche”. Cette Deuxième Assemblée Spéciale est un temps de grâce, que le Seigneur nous offre, pour que nous nous engagions à Le chercher pour Le rencontrer; à nous laisser guérir par Lui; à nous laisser réconcilier par Lui avec Dieu, avec nous-mêmes et avec les autres; à puiser en Lui l’amour et la force de nous dévouer à la promotion de la justice et du développement des populations, pour construire la paix dans nos pays. Saisissons ce temps de grâce pour lancer des appels à la réconciliation, à la promotion de la justice et du développement pour la construction de la paix :
- Appels aux gouvernants de nos pays, pour qu’ils se mettent debout, prennent en main le destin de leurs peuples, fut-ce en oubliant leurs intérêts personnels et en résistant aux pressions extérieures.
- Appels à toutes les forces extérieures qui ont pesé et pèsent négativement sur le destin de l’Afrique noire: que ces décideurs reconnaissent en vérité les maux causés à l’Afrique, et s’engageant à œuvrer pour son vrai développement, pour réparer et lui faire justice.
Voilà une voie pour contribuer au combat contre la migration clandestine, et la migration des cerveaux.

[00180-03.03] [IN129] [Texte original: français]

- S. E. R. Mons. Valerian OKEKE, Arcivescovo di Onitsha (NIGERIA)

The image of the Church as family is founded on the fatherhood of God and this highlights the African family-values of solidarity, sharing, respect for others, hospitality, togetherness, e.t.c., (instrumentum Laboris, no.88). It is neccessary that this one family of God to which we all belong in christ be emphasised, especially in Africa where the family bond excludes wars,injustice and all things contrary to reconciliation and peace.
Giving the importance of the African family in service to reconciliation, justice and peace, we recommend that:
- More attention should be given to preparing couples for marriage and instructing them on the challenges, the duties, and obligations of the family-life, as well as its importance for the well being of the Church and the society.
- Continuous family catechesis, graded in accordance with special need should be part of the catechetical engagement of every local church
- Special diocesan organs should concentrate on the needs of the family in the wider society.uch organs should be in constant dialogue with civil authorities to ensure that the fundamental needs of the family are not neglected.
- More attention should be given to the challenges of childless couples in Africa, and they should be encouraged to see their state more as an occasion of grace. Where adoption is an option, effort should be made to ensure that this does not degenerate into commercialization and other practises that tarnish human dignity.
- Special occasions should be set apart in the life of the local Church devoted to drawing attention to the fundamental importance of the family.
- There should be special and on-going training of pastors and other agents of evangelization on the needs of the family especially in Africa.
In order to foster reconciliation, justice and peace in Africa and the world, it is imperative that efforts should be geared towards equipping the members of God's household from the beginning and from their most natural ambience. The family is the most basic unit of the society from which to commence this effort.

[00181-02.02] [IN130] [Original text: English]

- S. E. R. Mons. Anthony John Valentine OBINNA, Arcivescovo di Owerri (NIGERIA)

Confiliation is our share in Jesus' sonship that makes us sons and daughters of God and enables us to embrace others as fellow sons and daughters of God. Confiliation is particularly relevant in redignifying, reconciling and healing us Africans personally, culturally, politically and economically. It demands that in reconciling Africans and in effecting justice the sacredness and dignity of every person be continually respected and protected even in the midst of pain and bitterness. For in the long run reconciliation is recti-filiation, a setting a-right of our relationships either with God or with one another.
With the joy I experience in Christ as a redignified son of God and son of Africa, I am daily challenged to work in and with the spirit of confiliation to redignify fellow Africans and reconcile persons and issues. Among the Igbo to which I belong ethnically I have been working with other sons and daughters of God to break down the idolatrous discrimination of Diala and Osu (free-born and slave-born), which prevents even Catholics from marrying each other. Opposition to this mission continues. Nevertheless, as a result of this confiliatory work more marriages are being celebrated discarding the obnoxious divide.
The Confiliation spirit is being applied to dignify other areas of African culture and settle family and social conflicts. The church-family in Africa should adopt it as a one family-building dynamic.

[00182-02.02] [IN131] [Original text: English]

- S. Em. R. Card. Giovanni Battista RE, Prefetto della Congregazione per i Vescovi (CITTÀ DEL VATICANO)

Per il servizio alla riconciliazione, alla giustizia e alla pace, vorrei sottolineare l'importanza di puntare sull'educazione alla riconciliazione, prestando speciale attenzione alla dimensione personale.
La riconciliazione incomincia infatti all'interno dei cuori: parlo del cuore in senso biblico, che è il nucleo più intimo della persona umana nella sua relazione col bene, con gli altri e con Dio.
Annullare del tutto i conflitti e le tensioni fra le Nazioni, le ra77e, le tribù, le classi sociali va al di là delle possibilità attuali della Chiesa.
Compito della Chiesa, e in particolare di noi Vescovi, è quello di educare le coscienze, di ricordare agli uomini che sono fratelli, di predicare il Vangelo della giustizia e del perdono, di insegnare loro a superare lo spirito di vendetta e ad amarsi vicendevolmente.
Compito della Chiesa è educare a saper perdonare: non vi è vera giustizia senza il perdono. Il perdono non copre le ingiustizie, ma porta ad un livello superiore che risana le ferite e ristabilisce i rapporti umani.
Vorrei pertanto invitare ad avere fiducia nell'educazione alla riconciliazione e al perdono. Certo è impegno difficile, perché il restaurare l'armonia fra offeso e offensore comporta una grande complessità: bisogna creare un cuore nuovo. È difficile, ma non impossibile, perché attraverso l'agire pastorale s'innesta nei cuori l'opera della grazia.
A tal fine, dobbiamo offrire una visione cristiana delle relazioni umane. Soltanto riconoscendo Dio come Padre di tutti, possiamo giungere a riconoscere gli altri come fratelli, perché figli dello stesso padre, anche se appartenenti a tribù e razze diverse.
Per attuare una vasta opera di educazione che raggiunga le menti e i cuori, la Chiesa in Africa può contare sulle numerose Scuole Cattoliche, fra le quali anche alcune Università, che possono incidere sulla cultura locale, favorendo la riconciliazione, la giustizia e la pace. La Chiesa può contare anche su molte lodevoli iniziative e programmi educativi promossi dalle Comunità di Vita Consacrata. Importante è anche il ruolo svolto dai numerosissimi ottimi catechisti.
Mi pare però che noi Vescovi dobbiamo fare ogni sforzo per coinvolgere in quest'opera di educazione e di formazione delle coscienze in primo luogo i sacerdoti, che devono sentire come missione propria l'annuncio della riconciliazione.
La Chiesa cammina con i piedi dei sacerdoti, che sono "i piedi del messaggero che annuncia la pace" (cfr. Is 52, 7). Ogni Vescovo deve avere particolarmente a cuore la formazione dei futuri sacerdoti e poi la formazione permanente dei sacerdoti stessi, che deve riguardare anche l'approfondimento della dottrina sociale della Chiesa sulla pace e la giustizia.

[00183-01.01] [IN132] [Testo originale: italiano]

- Rev. Mons. Obiora Francis IKE, Direttore del "Catholic Institute for Development, Justice and Peace" (CIDJAP), Enugu, Nigeria (NIGERIA)

The Church of Africa needs to re-echo the message of Pope Benedict XVI who calls on all nations and peoples to work for a new world order in the economy that is inclusive, not exclusive of Africa. If the poor are excluded from the world economy, the rich would also become poor in the long run. We must preach that the end has come for an economy that seeks profit for its own sake; a market economy that does not understand freedom as responsibility; an economy that does not see the human person as its foundation; Therefore, I call for an intensive exploration by the Church of Africa to engage in microfinance activities which benefit the poor and help them to access means for self sustenance and progress. Nations are also challenged to engage in massive infrastructural development investments in Africa, comparable to the Marshall Plan in Germany at the end of the II World war.
The continued exclusion of African economies from currency exchange transactions is a marginalization. Inclusion, not exclusion in the world of the economy is a new chance for all nations to reawaken from their own downturn.
Because of poverty, many young people and professionals from the continent struggling for survival land into trouble. Some of them are even innocent and yet are made victims by a corrupt judicial process of the criminal justice system of our nations. At the same time, the real thieves of the nations treasury go scotch free and continue their thievery in consonance with local and international conspiracy. The Church must carry the light of Christ into the world of prisons to be the light and the salt there by fighting and standing for the rights and freedom of the prisoners, asking for their release and just treatment; sending chaplains to cater for the spiritual needs of prisoners wherever they may be, and insisting internationally that our Africa prisoners be treated with dignity and human rights as the standards of the UN dictate. The abrogation of the death penalty in all our statutes should be made a Gospel challenge.

[00184-02.02] [IN133] [Original text: English]

- S. E. R. Mons. Séraphin François ROUAMBA, Arcivescovo di Koupéla, Presidente della Conferenza Episcopale (BURKINA FASO)

Dans la période critique qu'a traversé notre pays, l'Église locale a eu, avec des membres d'autres confessions religieuses, à accompagner le processus de mise en place d'une démocratie pluraliste. Elle a contribué à la réconciliation des cœurs en présidant des structures ad hoc ou en y participant. On notera aussi l'engagement des deux conférences épiscopales de Côte-d'Ivoire et du Burkina qui ont initié une rencontre à Abidjan pour manifester leur unité et l'aspiration profonde de leurs peuples à la paix, à la justice et à la réconciliation. Des jalons furent posés pour des actions futures concertées.
Propositions pour une action efficace de l'Église-Famille pour la cause de la paix:
- Des pasteurs qui soient des faiseurs de paix et aiment profondément leur peuple.
- Une doctrine sociale de l'Église mieux connue et vulgarisée au niveau de toute l'Église-Famille
- Faire comprendre que la construction de la paix est une affaire de tous et apprendre à chacun à poser des actes de paix dans le quotidien de la vie.
- Respecter les minorités et les petits. Ainsi, l'Église sera instrument efficace entre les mains du Seigneur.

[00185-03.04] [IN134] [Texte original: français]

AUDITIO AUDITORUM (III)

Quindi, sono intervenuti i seguenti Uditori e Uditrici:

- Prof. Edem KODJO, Segretario Generale emerito dell’Organizzazione dell’Unione Africana (O.U.A.), Primo Ministro emerito, Professore di Patrologia presso l'Istituto St. Paul di Lomé (TOGO)
- Sig.ra Geneviève Amalia Mathilde SANZE, Responsabile dell'Opera di Maria - Movimento dei Focolari, Abidjan (COSTA D'AVORIO)
- Rev.da Suora Jacqueline MANYI ATABONG, Assistente della Superiora Generale delle Suore di Santa Teresa del Bambin Gesù della Diocesi di Buea; Coordinatrice per l'Africa dell'Internation­al Catholic Commission for Prison Pastoral Care (I.C.C.P.P.C.), Douala (CAMERUN)
- Dott. Pierre TITI NWEL, Coordinatore emerito del Servizio Nazionale Giustizia e Pace della Conferenza Episcopale Nazionale del Camerun (C.E.N.C.), Yaoundé (CAMERUN)

Diamo qui di seguito i riassunti degli interventi degli Uditori e Uditrici:

- Prof. Edem KODJO, Segretario Generale emerito dell’Organizzazione dell’Unione Africana (O.U.A.), Primo Ministro emerito, Professore di Patrologia presso l'Istituto St. Paul di Lomé (TOGO)

1. L’Église d’Afrique progresse, mais le Continent va moins bien; injustices multiples aboutissent à des conflits graves.
2. L’Afrique, a besoin, de réconciliation et de paix.
3. Pourquoi les Africains ne se réconcilient-ils pas et comment le faire? But de la réconciliation.
4. Réconciliation, Justice et Pardon.
5. Rôle des laïcs chrétiens “sel de la terre et lumière du monde”.
Préalables: prise de conscience et formation.
6. La formation chrétienne.
7. Propositions.

[00178-03.03] [UD014] [Texte original: français]

- Sig.ra Geneviève Amalia Mathilde SANZE, Responsabile dell'Opera di Maria - Movimento dei Focolari, Abidjan (COSTA D'AVORIO)

Le Mouvement des Focolari est présent en Afrique subsaharienne depuis 1963. Depuis lors, sa présence s’est étendue dans toutes les nations africaines même si cela s’est réalisé de manière différente. Aujourd’hui plus de 170 000 personnes cherchent à vivre sa spiritualité.
Comment contribue-t-il à la réconciliation, à la justice et à la paix en Afrique? Sa Spiritualité étant la communion, les adhérents veulent témoigner le Christ par la mise en pratique de l’Évangile. Le Mouvement travaille ainsi à la formation d’ “ hommes nouveaux” qui, renouvelés par l’Évangile dans tous les aspects de leur vie, sont capables de transformer la société.
En prenant un seul exemple, nous pouvons parler de la ‘Nouvelle Évangélisation’ qui se fait à Fontem, auprès d’une population du Cameroun. En 2000, Chiara Lubich, forte de l’expérience fraternelle vécue par tous ensemble, s’adressa à la population, en proposant: “ ...c’est comme un serment où nous nous engageons à être toujours pleinement en paix entre nous et à refaire la paix au cas où elle est menacée... Tous, vous êtes libres de suivre la foi de vos pères, si en conscience vous le ressentez, mais vous ne pouvez pas être libres de ne pas aimer”. La population a adhéré à cette proposition avec enthousiasme. Ensuite, avec le roi, un programme concret est élaboré, des rencontres régulières ont commencé dans 10 villages. Les fruits sont nombreux : demande de pardon et de réconciliation entre parents et entre voisins, le respect des valeurs morales, le retour aux sacrements, l’expérience de la paix intérieure qui donne et crée la famille aussi bien à la maison que dans la communauté locale, etc. Aujourd’hui, 16 chefs traditionnels et leurs peuples participent à la ‘Nouvelle Évangélisation’ qui grandit chaque année. Les rois (Fon), ont affirmé à plusieurs reprises ne plus tenir d’instances de réconciliation, parce que les problèmes sont résolus dans la charité fraternelle.
En 1992, à Nairobi (Kenya), Chiara Lubich fonde une école pour l’Inculturation, dont l’objectif est d’approfondir l’enracinement de l’Évangile dans les cultures africaines à la lumière du charisme de l’unité. Chaque séminaire se tient sur un sujet spécifique qui est abordé selon les traditions africaines, l’Ecriture Sainte et le Magistère de l’Église, ainsi que selon le charisme de l’unité. C’est une expérience d’un intérêt croissant, de découvrir et d’exprimer les valeurs et les limites de nos propres cultures. Un domaine à vrai dire nouveau, même pour nous les Africains. Il s’agit d’une vraie donation réciproque qui nous fait croître dans l’amour et dans la vie, nous donne une nouvelle conscience de nos propres racines et nous ouvre à des nouveaux horizons, en nous donnant la possibilité de nous rendre compte du patrimoine commun. Elle nous aide aussi à faire entendre la voix de l’Afrique au reste du monde, dans un rapport de dignité réciproque en vue de la fraternité universelle et pour un développement harmonieux de la vie socio-culturelle et ecclésiale.

[00162-03.03] [UD010] [Texte original: français]

- Rev.da Suora Jacqueline MANYI ATABONG, Assistente della Superiora Generale delle Suore di Santa Teresa del Bambin Gesù della Diocesi di Buea; Coordinatrice per l'Africa dell'International Catholic Commission for Prison Pastoral Care (I.C.C.P.P.C.), Douala (CAMERUN)

Our world is becoming increasingly fearful, due to the increasing crime rate. The retributive justice system practiced today, has failed to reduce crime. Offenders do not seem to be threatened enough by imprisonment, re-offending is on the increase, victims remain in pain, offenders in bondage and the society in fear.
We need to ask questions and revise our methods! Is our age-old method of attending to crime and offenders as church still effective or do we need new strategies? We know many of our prisons are dungeons and are overpopulated with poor and disadvantaged persons. They are structurally inadequate and carry out practices which are dehumanizing, violent, suppressive and may sometimes cause death. The rights of prisoners are not respected and reinsertion of ex-prisoners is an ordeal. We know that in many dioceses the prison apostolate is either non-existent, poorly organized, with little or no trained personnel and have minimal or no support from the Church authority and State.
For the church to better fulfil her ministry of reconciliation, she needs to be more than ever a reconciled community, a place where reconciliation is not only proclaimed but also truly lived. She would need to take every opportunity to make sure that the apostolate to those affected by crime is not neglected. Christ condemns any law or practice which does not save life. Many of our prison institutions do not promote life. If we as Church can do something about it but fail to do so we shall be answerable to our Lord.
What alternatives do we then have? We need a better organization of the prison chaplaincy at national, diocesan, and parochial levels with the involvement of small Christian communities, properly trained personnel and a team which offers holistic care.
Restorative Justice! Restorative Justice is a process in which all those affected by an incident of wrongdoing come together to deal with the aftermath. They share their feelings, respond, address, take responsibility and acknowledge the ongoing pains, hurts and needs of a person who has been harmed, a person who has caused harm, and a community affected by harm in such a way that the community may find healing.

[00175-02.03] [UD011] [Original text: English]

- Dott. Pierre TITI NWEL, Coordinatore emerito del Servizio Nazionale Giustizia e Pace della Conferenza Episcopale Nazionale del Camerun (C.E.N.C.), Yaoundé (CAMERUN)

Dans le monde actuel, les dirigeants qui ont à coeur le bien-être de leurs compatriotes et l’honneur de leur pays, sont ceux qui sont librement élus et régulièrement contrôlés dans leurs actions, par le peuple. Dans la plupart de nos pays, l’accès des individus au pouvoir échappe au contrôle du peuple. Ainsi nos dirigeants font-ils ce qu’ils veulent et comme ils le veulent. C’est pourquoi nous souffrons tant. Ma conviction, que je voudrais vous partager est que, avant ou en même temps que l’Église cherche à convertir les cœurs de nos dirigeants, elle doit s’approprier cette vérité simple, que tous les citoyens d’un pays ont le droit et le devoir de choisir librement leurs dirigeants et de les démettre de leurs fonctions en temps opportun. Cette vérité, nous la connaissons de façon intellectuelle, mais il nous faut nous organiser pour la réaliser dans le concret, en luttant, de concert avec la société civile et les forces politiques, contre la confiscation du pouvoir par des lois iniques.
Ces dernières années, l’Église s’est engagée ici et là dans l’observation des élections. Elle doit maintenant aller plus loin, en ouvrant les yeux de ses fidèles et des femmes et hommes de bonne volonté sur les réalités politiques et leur impact dans la vie de tous et de chacun. C’est la tâche d’accompagnement du peuple sur la route de la démocratie qu’Ecclesia in Africa assignait à l’Église. Ce faisant, que les clercs ne se fassent pas mauvaise conscience: ils sont pour la plupart des citoyens dans les pays où ils travaillent et ils éduquent le peuple à la citoyenneté.

[00176-03.03] [UD012] [Texte original: français]

ROSARIO CON GLI UNIVERSITARI (SABATO, 10 OTTOBRE 2009)

Una "Seconda visita virtuale in Africa". È stato lo stesso Segretario Generale del Sinodo dei Vescovi, S.E. Mons. Nikola Eterović , chiudendo la Quinta Congregazione Generale a definire così l'incontro di oggi sabato 10 ottobre, nell'Aula Paolo VI in Vaticano. Il Santo Padre Benedetto XVI presiederà il Santo Rosario "Con l'Africa e per l'Africa". Saranno presenti all'incontro i Padri Sinodali e gli universitari degli Atenei romani, collegati via satellite con i giovani universitari di 9 capitali africane: Il Cairo (Egitto), Nairobi (Kenya), Khartoum (Sudan), Antananarivo (Madagascar), Johannesbourg (Sud Africa), Onitsha (Nigeria), Kinshasa (Repubblica democratica del Congo), Maputo (Mozambico), Ouagadougou (Burkina Faso). L'incontro è organizzato dalla Segreteria Generale del Sinodo dei Vescovi e dall'Ufficio Pastorale Universitaria del Vicariato di Roma, in occasione della II Assemblea Speciale per l'Africa del Sinodo dei Vescovi. La veglia avrà inizio alle ore 17. Alle ore 18 il Santo Padre farà il suo ingresso in Aula per guidare il Santo Rosario. L'animazione è a cura dell'Orchestra Nazionale dei Conservatori di Musica e dei Cori dei Conservatori e delle Università Italiane. Al termine della veglia, "Pellegrinaggio della Croce"

[00113-01.05] [RE000] [Testo originale: italiano]

CAPPELLA PAPALE (DOMENICA, 11 OTTOBRE 2009)

Domani, 11 ottobre 2009, XXVIII Domenica del Tempo “per annum”, alle ore 10.00, il Santo Padre Benedetto XVI presiederà la Solenne Concelebrazione Eucaristica sul sagrato della Basilica Vaticana, e procederà alla Canonizzazione dei Beati: Zygmunt Szsczęsny Feliński, Vescovo, fondatore della Congregazione delle Suore Francescane della Famiglia di Maria; Francisco Coll y Guitart, sacerdote dell’Ordine dei Frati Predicatori (Domenicani), fondatore della Congregazione delle Suore Domenicane dell’Annunciazione della Beata Vergine Maria; Jozef Damiaan de Veuster, Sacerdote della Congregazione dei Sacri Cuori di Gesù e di Maria e dell’Adorazione Perpetua del Santissimo Sacramento dellAltare; Rafael Arnáiz Barón, religioso dellOrdine Cistercense della Stretta Osservanza; Marie de la Croix (Jeanne) Jugan, vergine, fondatrice della Congregazione delle Piccole Sorelle dei Poveri. Concelebreranno 7 cardinali, 9 arcivescovi, 14 vescovi e 20 sacerdoti.

[00187-01.03] [00000] [Testo originale: italiano]

AVVISI

- CONFERENZA STAMPA
- BRIEFING
- “POOL”
- BOLLETTINO SYNODUS EPISCOPORUM
- COPERTURA TV IN DIRETTA
- NOTIZIARIO TELEFONICO
- ORARIO DI APERTURA DELLA SALA STAMPA DELLA SANTA SEDE

CONFERENZA STAMPA

La seconda Conferenza Stampa sui lavori sinodali (con la traduzione simultanea in italiano, inglese, francese e portoghese) si terrà nell’Aula Giovanni Paolo II della Sala Stampa della Santa Sede mercoledì 14 ottobre 2009 (dopo la Relatio post disceptationem), alle ore 12.45 orientativamente.

I nominativi dei partecipanti saranno comunicati appena possibile.

I Signori operatori audiovisivi (cameramen e tecnici) e fotoreporter sono pregati di rivolgersi per il permesso di accesso al Pontificio Consiglio per le Comunicazioni Sociali.

Le successive Conferenze Stampa si terranno:
- Venerdì 23 ottobre 2009 (dopo il Nuntius)
- Sabato 24 ottobre 2009 (dopo l’Elenchus finalis propositionem)

BRIEFING

Il sesto “Briefing” per i gruppi linguistici si terrà (nei luoghi e con gli Addetti Stampa indicati nel Bolletino N. 2) lunedì 12 ottobre 2009 alle ore 13.10 circa.

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

I prossimi “Briefing” avranno luogo, orientativamente alle ore 13.10:
- Martedì 13 ottobre 2009
- Giovedì 15 ottobre 2009
- Sabato 17 ottobre 2009
- Martedì 20 ottobre 2009

“POOL”

Si prevedono “pool” di giornalisti accreditati per accedere all’Aula del Sinodo, in linea di massima per la preghiera di apertura delle Congregazioni Generali antemeridiane, nei giorni seguenti:
- Lunedì 12 ottobre 2009
- Martedì 13 ottobre 2009
- Giovedì 15 ottobre 2009
- Sabato 17 ottobre 2009
- Martedì 20 ottobre 2009
- Venerdì 23 ottobre 2009
- Sabato 24 ottobre 2009

Nell’Ufficio Informazioni e Accreditamenti della Sala Stampa della Santa Sede (all’ingresso, a destra) saranno messe a disposizione dei redattori le liste d’iscrizione ai “pool”.

Per i “pool” i fotoreporter e gli operatori TV sono pregati di rivolgersi al Pontificio Consiglio delle Comunicazioni Sociali.

I partecipanti ai “pool” sono pregati di trovarsi alle ore 08.30 nel Settore Stampa, allestito all’esterno di fronte all’ingresso dell’Aula Paolo VI, da dove saranno accompagnati da un officiale della Sala Stampa della Santa Sede (per i redattori) e del Pontificio Consiglio per le Comunicazioni Sociali (per i fotoreporter e troupe TV). È richiesto un abbigliamento confacente la circostanza.

BOLLETTINO SYNODUS EPISCOPORUM

Il prossimo Bollettino, con l’omelia del Santo Padre Benedetto XVI pronunciata durante la Santa Messa di Canonizzazione di domenica 10 ottobre 2009, sarà pubblicato all’apertura della Sala Stampa della Santa Sede.

COPERTURA TV IN DIRETTA

Saranno trasmesse in diretta sui monitor nella Sala delle telecomunicazioni, nella Sala dei giornalisti e nell’Aula Giovanni Paolo II della Sala Stampa della Santa Sede:
- Sabato 10 ottobre 2009 (ore 17.00): Preghiera del Rosario con gli Universitari degli Atenei Romani (Aula Paolo VI)
- Domenica 11 ottobre 2009 (ore 10.00): Solenne Concelebrazione Eucaristica con Canonizzazione dei Beati Zygmunt Szsczęsny Feliński, Francisco Coll y Guitart, Jozef Damiaan de Veuster, Rafael Arnáiz Barón e Marie de la Croix (Jeanne) Jugan (Piazza San Pietro)
- Martedì 13 ottobre 2009 (ore 16.30): Parte della Congregazione Generale in cui viene svolta la Relatio post disceptationem
- Domenica 25 ottobre 2009 (ore 09.30): Solenne Concelebrazione della Santa Messa a conclusione del Sinodo (Basilica di San Pietro)

Eventuali variazioni saranno pubblicate appena possibile.

NOTIZIARIO TELEFONICO

Durante il periodo sinodale sarà in funzione un notiziario telefonico:
- +39-06-698.19 con il Bollettino ordinario della Sala Stampa della Santa Sede;
- +39-06-698.84051 con il Bollettino del Sinodo dei Vescovi, antimeridiano;- +39-06-698.84877 con il Bollettino del Sinodo dei Vescovi, pomeridiano.

ORARIO DI APERTURA DELLA SALA STAMPA DELLA SANTA SEDE

La Sala Stampa della Santa Sede, in occasione della II Assemblea Speciale per l’Africa del Sinodo dei Vescovi resterà aperta dal 2 al 25 ottobre 2009 secondo il seguente orario:
- Sabato 10 ottobre: ore 09.00-19.00
- Domenica 11 ottobre: ore 09.00 - 13.00
- Lunedì 12 ottobre: ore 09.00 - 16.00
- Martedì 13 ottobre: ore 09.00 - 20.00
- Da mercoledì 14 ottobre a sabato 17 ottobre: ore 09.00 - 16.00
- Domenica 18 ottobre: ore 11.00 - 13.00
- Da lunedì 19 ottobre a sabato 24 ottobre: ore 09.00 - 16.00
- Domenica 25 ottobre: ore 09.00 - 13.00

Il personale dell’Ufficio informazioni e accreditamento sarà a disposizione (nell’ingresso a destra):
- Lunedì-Venerdì: ore 09.00-15.00
- Sabato: ore 09.00-14.00

Eventuali cambiamenti saranno comunicati appena possibile, tramite annuncio nella bacheca della Sala dei giornalisti nella Sala Stampa della Santa Sede, nel Bollettino informativo della Commissione per l’informazione della II Assemblea Speciale per l’Africa del Sinodo dei Vescovi e nell’area Comunicazioni di servizio del sito Internet della Santa Sede.

- Indice Bollettino Synodus Episcoporum - II Assemblea Speciale per l'Africa - 2009
  [Plurilingue, Francese, Inglese, Italiano, Portoghese, Spagnolo]

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