- TREDICESIMA CONGREGAZIONE GENERALE (MARTEDÌ, 13 OTTOBRE 2009 - ANTEMERIDIANO)
- AVVISI

TREDICESIMA CONGREGAZIONE GENERALE (MARTEDÌ, 13 OTTOBRE 2009 - ANTEMERIDIANO)

- INTERVENTI IN AULA (CONTINUAZIONE)
- AUDITIO DELEGATORUM FRATERNORUM (III)

Alle ore 09.00 di oggi, martedì 13 ottobre 2009, con il canto dell’Ora Terza, è iniziata la Tredicesima 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. Francis ARINZE, Prefetto emerito della Congregazione per il Culto Divino e la Disciplina dei Sacramenti (CITTÀ DEL VATICANO).

A questa Congregazione Generale, che si è conclusa alle ore 12.30, con la preghiera dell’Angelus Domini, erano presenti 222 Padri.

INTERVENTI IN AULA (CONTINUAZIONE)

In questa Tredicesima Congregazione Generale sono intervenuti i seguenti Padri:

- S. E. R. Mons. Ernesto MAGUENGUE, Vescovo di Pemba (MOZAMBICO)
- S. E. R. Mons. Joachim KOURALEYO TAROUNGA, Vescovo di Moundou (CIAD)
- S. E. R. Mons. Servilien NZAKAMWITA, Vescovo di Byumba (RWANDA)
- S. E. R. Mons. Abraham DESTA, Vescovo titolare di Orrea di Aninico, Vicario Apostolico di Meki (ETIOPIA)
- Rev. P. Mamby Dominique BASSE, Sch. P., Superiore Maggiore dei Chierici Regolari Poveri della Madre di Dio delle Scuole Pie in Senegal [Scolopi] (UNIONE DEI SUPERIORI GENERALI)
- S. E. R. Mons. Manuel António MENDES DOS SANTOS, C.M.F., Vescovo di São Tomé e Príncipe (SÃO TOMÉ E PRÍNCIPE)
- S.Em.R. Card. William Joseph LEVADA, Prefetto della Congregazione per la Dottrina della Fede (CITTÀ DEL VATICANO)
- S. E. R. Mons. Matthias N'GARTÉRI MAYADI, Arcivescovo di N'Djaména (CIAD)
- S. E. R. Mons. Alick BANDA, Vescovo di Solwezi (ZAMBIA)
- S. E. R. Mons. John Baptist ODAMA, Arcivescovo di Gulu (UGANDA)
- S. E. R. Mons. Martin MUSONDE KIVUVA, Vescovo di Machakos (KENYA)
- S. E. R. Mons. Jean Claude RANDRIANARISOA, Vescovo di Miarinarivo (MADAGASCAR)
- S. E. R. Mons. Edward Tamba CHARLES, Arcivescovo di Freetown and Bo (SIERRA LEONE)
- S. E. R. Mons. Zygmunt ZIMOWSKI, Arcivescovo-Vescovo emerito di Radom, Presidente del Pontificio Consiglio per gli Operatori Sanitari (CITTÀ DEL VATICANO)
- Rev. P. Jan GEERITS, S.D.S., Amministratore Apostolico dell'Amministrazione Apostolica delle Comore
- S. E. R. Mons. Liborius Ndumbukuti NASHENDA, O.M.I., Arcivescovo di Windhoek, Presidente della Conferenza Episcopale (NAMIBIA)
- S. E. R. Mons. Filomeno DO NASCIMENTO VIEIRA DIAS, Vescovo di Cabinda (ANGOLA)
- S. E. R. Mons. Joseph Shipandeni SHIKONGO, O.M.I., Vescovo titolare di Capra, Vicario Apostolico di Rundu (NAMIBIA)
- Rev. P. Zeferino ZECA MARTINS, S.V.D., Provinciale dell'Angola della Società del Divin Verbo (ANGOLA)
- S. E. R. Mons. José Câmnate NA BISSIGN, Vescovo di Bissau (GUINEA-BISSAU)
- S. E. R. Mons. Camillus Archibong ETOKUDOH, Vescovo di Port Harcourt (NIGERIA)
- S. E. R. Mons. Germano GRACHANE, C.M., Vescovo di Nacala (MOZAMBICO)
- S. E. R. Mons. Basile MVÉ ENGONE, S.D.B., Arcivescovo di Libreville (GABON)
- S. E. R. Mons. Odon Marie Arsène RAZANAKOLONA, Arcivescovo di Antananarivo (MADAGASCAR)
- S. E. R. Mons. Daniel Marco Kur ADWOK, Vescovo titolare di Mossori, Vescovo ausiliare di Khartoum (SUDAN)
- S. E. R. Mons. Felix Alaba Adeosin JOB, Arcivescovo di Ibadan, Presidente della Conferenza Episcopale (NIGERIA)
- S. E. R. Mons. Gerard Tlali LEROTHOLI, O.MI., Arcivescovo di Maseru (LESOTHO)

Diamo qui di seguito i riassunti degli interventi:

- S. E. R. Mons. Ernesto MAGUENGUE, Vescovo di Pemba (MOZAMBICO)

A principal riqueza do continente, é constituída pela sua população, mormente pelos jovens, adoloscentes e crianças. A África é um continente com a população predominantemente mais jovem do mundo.
A juventude africana constitui um tesouro inestimável que não pode ser esquecido ou desperdiçado se se pretende garantir o futuro de desenvolvimento, reconciliação justiça e paz duradoiros na Africa.
Muitos jovens são induzidos para a prática da violência, prostituição, tráfico e consumo das drogas, crime organizado, conflitos partidários, étnicos e tribais; para o fundamentalismo religioso e seitas satânicas entre outros. À luz de tudo isso gostaria de sugerir:
- Da parte da Assembleia Sinodal, uma mensagem forte de confiança e encorajamento aos jovens, adolescentes e crianças como actores importantíssimos no serviço da reconciliação, justiça e paz.
- Denunciar como uma das injustiças mais gritantes a marginalização, manipulação, instrumentalização e violação dos direitos dos pequenos.
- A necessidade de um estudo sério sobre a questão da juventude africana, valendo-se das ciências humanas, para individuar os seus problemas mais actuais e determinar soluções efectivas a propor.
- As estratégias pastorais da Igreja e politicas dos governos devem ser concebidas tendo em conta os jovens para, assim, poder responder às suas necessidades não só matérias mas também espirituais.
- O desafio para Igreja, para os governos e para a sociedade africana em geral consiste em encontrar formas de estimular e aproveitar o grande potencial que a juventude africana representa.
- Gostaria de enfatizar a necessidade da educação e formação integral dos jovens que tenha em conta o contexto e a sua cultura de forma a habilitá-los a ser verdadeiros servidores da reconciliação da justiça e da paz.
- Rever os conteúdos e os métodos da catequese, bem como dos respectivos catecismos, sobretudo do catecumenato de forma a incluir a doutrina social da Igreja, uma formação à consciência critica, amor a vida, respeito e protecção da natureza.
- Urgência de uma pastoral de Cura, devido ao facto de larga maioria das crianças, adolescentes terem crescido em ambientes nada fáceis marcados por famílias destroçadas, hostilidades, guerras, violências e abuso dos direitos mais fundamentais que deixaram feridad profundas no ânimo.

[00237-06.05] [IN162] [Texto original: português]

- S. E. R. Mons. Joachim KOURALEYO TAROUNGA, Vescovo di Moundou (CIAD)

Dans ma langue maternelle, un proverbe dit: “Proclamer la charité par des mots rend la charité obsolète”. Mais un autre dit aussi: “le bienfaiteur qui pourvoit tous les jours aux besoins du nécessiteux le rend paresseux”. Les défis de la réconciliation, de la justice et de la paix en Afrique, sont immenses et leurs réponses complexes et coûteuses comme nous l'avons vu à travers l'intervention de Monsieur Rodolphe ADADA au sujet du Darfour. L'ampleur et la complexité des drames et tragédies en Afrique exigent une solidarité internationale. Et c'est déjà le cas car l'essentiel de l'engagement des Églises d'Afrique dans tous les domaines, l'éducation, la santé, le développement rural, les moyens de communication, l'éducation à la citoyenneté et la défense des droits humains fondamentaux à travers les commissions justice et paix, dépend fortement des aides des Églises d'Europe et de l'Amérique du Nord. Au Tchad, ces dernières années, ces aides ont drastiquement diminué et on a pris conscience de l'effet pervers de la dépendance. Pour corriger le mal, on a prescrit le remède de la mobilisation des ressources locales. Mais d'où viennent ces ressources locales? Il y a bien sûr la contribution des fidèles, mais cette contribution est très modeste, voire insignifiante par rapport à l'ampleur des besoins. Pour assurer le complément sans lequel aucune œuvre ne pourra fonctionner, on se tourne vers les organismes internationaux dont la philosophie et les objectifs ne sont pas toujours compatibles avec nos convictions. Ainsi, l'Église en Afrique ressemble à une mère de famille seule qui doit se prostituer pour nourrir, loger, éduquer et soigner ses nombreux enfants.
L'Église d'Afrique doit proclamer la réconciliation, la justice et la paix. Mais elle doit le faire par des œuvres. Pour réaliser ces œuvres, il lui faut des moyens et ces moyens, elle ne doit pas être réduite à en chercher à n'importe quel prix.

[00233-03.04] [IN165] [Texte original: français]

- S. E. R. Mons. Servilien NZAKAMWITA, Vescovo di Byumba (RWANDA)

L'Église au Rwanda, dans sa pastorale de la réconciliation, de la justice et de la paix après les événements malheureux du génocide des Tutsi et autres victimes de la guerre, suite aux défis qu'elle a rencontrés et qu'elle a en partie surmontés, elle est convaincue que l'œuvre de la réconciliation est l'initiative de Dieu. Elle est également convaincue que Dieu a décidé de collaborer avec l'homme pour réaliser ce projet de réconciliation. Cette conviction est due aux expériences et aux témoignages de réconciliation que nous côtoyons tous les jours à travers le pays, dans les Communautés Ecclésiales de Base, dans les prisons, à l'occasion des prières de guérisons etc.
Au moment des assises de la première assemblée spéciale pour l'Afrique du Synode des Évêques, l'Église au Rwanda était absente pour des raisons que vous connaissez. Les Évêques délégués de la Conférence Épiscopale du Rwanda ont été bloqués par le déclenchement des massacres génocidaires à grande échelle du 7/4/1994. En trois mois plus d'un million de personnes innocentes ont été envoyées à la mort, devant les caméras de la Communauté internationale. Les soldats de l'ONU “MINUAR” qui étaient sur place ont reçu l'ordre de se retirer, abandonnant la population cible à la merci des tueurs armés de machettes, de grenades, de fusils et autres armes... Au lendemain de ce carnage, quand la situation fut maîtrisée par les nouvelles autorités en place, l'Église Catholique a entrepris une Pastorale de réconciliation
Il y a eu des résultats remarquables et des témoignages d'aveu, de pardon et de réconciliation. Les autorités civiles elles-mêmes ont adopté cette méthode “Gacaca” pour organiser des tribunaux populaires sur les collines, ce qui a permis d'accélérer les jugements de nombreux prisonniers.
La Commission Justice et Paix en collaboration avec d'autres Commissions et d'autres secteurs de la pastorale, ont poursuivi ce processus de la réconciliation à travers les programmes variés de l'éducation aux valeurs et de la formation des agents de la réconciliation par des techniques appropriées.
Dans cette pastorale de la réconciliation l'Église Catholique ne travaille pas en vase clos, elle collabore étroitement avec d'autres Confessions religieuses et avec les institutions publiques et privées travaillant sur la thématique de la réconciliation post-génocide, notamment la Commission nationale de l'unité et la réconciliation, la Commission nationale de lutte contre le génocide et la Commission nationale pour les droits de l'homme pour ne citer que ça.
Il y a encore des cas de traumatisme psychologique, des handicapés physiques et mentaux, des souffrances de tout genre. Les plaies du coeur se referment difficilement, les bases de la famille ont éclaté provoquant une situation difficile à gérer d'orphelins, de veuves et de sans familles. Il y a des prisonniers qui attendent encore la justice pour sortir de l'impasse, et parmi eux il y a sûrement des innocents.
Il faut aussi signaler que dans ce travail de réconciliation certains agents pastoraux n'ont pas encore atteint une liberté intérieure, ce qui ne leur permet pas de remplir comme il faut leur mission d'acteur de la réconciliation. Un programme d'encadrement et de guérison devrait être mis sur pied avec des moyens appropriés.

[00234-03.04] [IN166] [Texte original: français]

- S. E. R. Mons. Abraham DESTA, Vescovo titolare di Orrea di Aninico, Vicario Apostolico di Meki (ETIOPIA)

Women are committed members of our Church. There is no doubt that their engagement to this point testifies to this fact. I believe that empowered by theological training, and training in Canon Law and the Social Doctrine of the Church they can play a better role beyond the traditional activities they have been engaged in as active and integral members of the Church.
Such training could deepen their understanding of their motherhood related values within the wider spectrum of salvation history. This could better inform and enrich their specific choices in the planning and implementation of strategic actions for reconciliation, justice and peace in the families, small Christian communities, parishes, dioceses and beyond.
Their formation in Theology, Canon Law and the Social Doctrine of the Church should empower them to play their specific and comparable role in designing appropriate and relevant catechetical and pastoral programmes, in collaboration with respective pastors and theologians, for children, the youth, women and family. It should enable them to develop a deeper understanding and appreciation of the matrix of relationships and roles within the hierarchy of the Church for appropriate collaborative ministry in the service of reconciliation, justice and peace.
Moreover, their training in theological, canonical studies and the Social Doctrine of the Church should enable them to discover the sources and tools for designing relevant formation and advocacy programmes for reconciliation, justice and peace especially at the level of the family, small Christian communities, Christian women associations, youth and different associations of Christian professionals.
The primary role of the trained and theologically empowered women should become catalysts of change of the overall attitude regarding our mothers and sisters and build their capacity to play their God-given active role in participating in the leadership and decision making processes at all levels of Church and society to bring about real reconciliation through justice and peace in our African society. It is important to emphasize the fact that without the full participation of women in their various levels and capacity the work of reconciliation, justice and peace can never be complete and bring the desired fruits in our Church and the future society of Africa.

[00235-02.02] [IN167] [Original text: English]

- Rev. P. Mamby Dominique BASSE, Sch. P., Superiore Maggiore dei Chierici Regolari Poveri della Madre di Dio delle Scuole Pie in Senegal [Scolopi] (UNIONE DEI SUPERIORI GENERALI)

La paix durable passe par l'éducation. C'est une conviction partagée par les consacrés qui ont pour charisme l'éducation de la jeunesse.
Cette mission s'impose aujourd'hui dans un contexte où l'africain vit dans un environnement économique, psychologique et sociopolitique, souvent difficiles, et qui nourrit chez le jeune des tensions intérieures qui se traduisent extérieurement par des comportements tout à fait contraires à l'esprit de paix et de réconciliation.
Aujourd'hui en Afrique le défi primordial de notre temps est la persistance et la prééminence de la culture de la violence dans le monde de la jeunesse et les stéréotypes qui lui sont proposés par les médias, les politiques et tous ceux qui font figure de “réussite sociale”.
La violence est également proche du jeune, puisque présente dans les ravages continus du conflit qui détruit la vie familiale. Face à tous ces formes de violences familiales, le silence permissif et l'impunité latente sont les meilleurs moyens de provoquer les révoltes.
N'oublions pas que la pauvreté qui frappe les jeunes est une violence.
Face à cette situation, l'éducation à la paix et à la réconciliation est une urgente nécessité, partout où les consacrés travaillent avec les jeunes. Il convient à nous consacrés de proposer aux jeunes le meilleur de la société contemporaine.
Ainsi nous proposons au Synode:
- Que toute structure ecclésiastique mette sur pied un programme pour la gestion des conflits en redynamisant la méthode de l'action catholique (VOIR-RÉFLÉCHIR-AGIR);
- Que soient mis en place des services d'écoute où des consacrés, formés aux techniques d'écoute active, sont disponibles pour accueillir les jeunes qui ressentent le besoin de se confier;
- Que les congrégations religieuses en communion avec l'Église locale puissent créer des
structures qui ont pour objectif de faciliter l'insertion professionnelle des jeunes ainsi que leur accès à l'emploi et à des revenus décents en articulant une formation professionnelle adéquate, un accompagnement individualisé et la mobilisation des acteurs publics, privés et sociaux concernés;
- Que nos institutions éducatives mettent sur pied un programme d'éducation aux valeurs basé sur nos valeurs culturelles.

[00236-03.05] [IN168] [Texte original: français]

- S. E. R. Mons. Manuel António MENDES DOS SANTOS, C.M.F., Vescovo di São Tomé e Príncipe (SÃO TOMÉ E PRÍNCIPE)

Como tornar a Palavra de Deus conhecida, amada e operativa na Igreja?
- Necessitamos, em primeiro lugar, de criar meios que levem todos os cristãos
a terem acesso à Sagrada Escritura. Para isso torna-se necessária a tal "vasta solidariedade" que permita reduzir substancialmente o preço das Bíblias.
- Há que apostar no desenvolvimento da pastoral bíblica.
- Levar os cristãos a lerem a Sagrada Escritura a partir de Jesus Cristo como Centro da revelação nela contida e luz que ilumina cada página do Livro Sagrado.
- Alimentados pela Palavra de Deus os nossos fiéis podem mais facilmente resistir às seduções dos novos grupos religiosos, muitos deles servindo-se exactamente de urna leitura fundamentalista da Bíblia para propagarem as suas ideias.
- A partir da fé em Jesus Cristo ressuscitado, vencedor do Reino do mal, podemos apresentar ao mundo caminhos de esperança, de paz, de libertação; caminhos que levem à libertação de medos ancestrais, como o do feitiço que tanto sofrimento semeia entre os nossos povos.
- A Palavra de Deus, lida e rezada, pode, sem dúvida, ajudar a construir urna cultura de família já que leva os cristãos a confrontarem-se com a Verdade e a necessidade de uma conversão de vida que os leve a viverem de acordo com os caminhos do Senhor.
- A Palavra de Deus dá significado à nossa luta contra a pobreza ao alimentar-nos da certeza de que o que fazemos ao irmão fazemo-lo ao próprio Cristo.
- A Palavra de Deus torna-nos instrumentos de reconciliação, de justiça, de paz.

[00243-06.04] [IN169] [Texto original: português]

- S.Em.R. Card. William Joseph LEVADA, Prefetto della Congregazione per la Dottrina della Fede (CITTÀ DEL VATICANO)

My remarks today are intended to provide information about and encouragement for the work of the Doctrinal Commissions of the respective Episcopal Conferences in Africa.

[00271-02.03] [IN170] [Original text: English]

- S. E. R. Mons. Matthias N'GARTÉRI MAYADI, Arcivescovo di N'Djaména (CIAD)

La guerre civile a commencé au Tchad depuis 1965 sous le régime du premier président qui était chrétien protestant, originaire du Sud, François Tombalbaye. De 1979 à ces jours, la fracture entre le nord et le sud s’est consommée sous les deux régimes successifs de Hissein Habré et Idriss Deby Itno, musulmans et originaires du Nord.
Depuis plus de 40 ans il y a eu d’innombrables tentatives de réconciliation qui n’ont pas abouti et ne peuvent pas aboutir.
Culturellement, la plupart des ethnies du nord traditionnellement guerrières considèrent la réconciliation comme un acte de faiblesse. Ainsi , il ne peut y avoir de réconciliation possible entre les Gorangnes (ethnie d’Hissein) et les Zaghawa (ethnie d’Idriss Deby Itno).
Les réconciliations successives du pouvoir avec les différentes rebellions se font à coups d’argent. Celui-ci devient le seul mobile de réconciliation et la rébellion finit par devenir un fond de commerce: on se rebelle, puis on se réconcilie pour avoir de l’argent pour sa famille, accéder à un poste de responsabilité au sein du gouvernement et pour avoir plus d’armes.
La guerre et la misère de la plus grande partie de la population tchadienne restent une difficulté et un défi majeurs pour nous. En plus de cela, la situation s’aggrave avec l’arrivée des réfugiés soudanais et centrafricains ou déplacés tchadiens à l’intérieur de notre territoire . Nous attendons beaucoup de ce Synode et de l’Église universelle.
Peut-être un concordat entre le Tchad et le Saint-Siège aiderait-il davantage à renforcer l’autorité de l’Église du Tchad dans son engagement pour la réconciliation, la justice et la paix et contre ce que le Saint-Père lui-même qualifie de “Virus”, c’est-à-dire le fondamentalisme religieux qui menace la santé de l’Afrique en général et celle du Tchad en particulier.
En 2008, nous avons eu un début de djihad déclenché à Kouno, une ville au sud de l’Archidiocèse de N’Djamena, située à environ 150 km de Sarh. Pour mémoire, il faut aussi noter que quelques Tchadiens fondamentalistes ont été cités parmi les acteurs de la djihad qui avait eu lieu récemment au nord du Nigeria en septembre 2009.
Selon notre constitution, le Tchad est un état laïc, et cela nous a aidé comme Église à vivre et à poursuivre librement nos activités, mais jusqu’à quand? Cette laïcité est menacée et si le Tchad bascule dans un régime islamiste, c’est toute l’Afrique centrale qui en subira les conséquences.

[00272-03.04] [IN171] [Texte original: français]

- S. E. R. Mons. Alick BANDA, Vescovo di Solwezi (ZAMBIA)

The witness of a Christian life is the first and irreplaceable form of mission.
An effective participation and collaboration of the laity in working for reconciliation, justice and peace depends not only on a well informed laity but also on a well catechized laity. Therefore this will require a lifelong commitment and investment by the Church in the continuous formation of the laity so that they may become credible both in private and public life and be able to be "salt of the earth and light of the world" (cf. Mt 5:13-14; and "Ad Gentis Divinitus", Nr. 11). From the above, I wish to call for the following:
Firstly, I recommend that a clear and strong call be re-echoed for an effective involvement of the laity in the working for evangelization vis-à-vis reconciliation, justice and peace through their varied contacts, associations and movements.
Secondly, I recommend that every Diocese be required to have in place an effective and responsible Council of the Laity to be the leader of involvement of the laity, so that the laity feel fully recognized and accepted along with clergy and religious in the task of evangelization.
Thirdly, I recommend that each Diocese make a strong investment in the training of the laity, especially with a "new catechesis" in the Social Teachings of the Church.

[00273-02.02] [IN172] [Original text: English]

- S. E. R. Mons. John Baptist ODAMA, Arcivescovo di Gulu (UGANDA)

I speak to you especially from the personal experience of great violence done to children in my Archdiocese. This is the violence perpetrated by soldiers of the rebel forces of the Lord's Resistance Army (LRA), who the past several years have terrorized the people and particularly targeted children.
The LRA forces have taken young boys and girls to force them to become child soldiers, damaging their minds and spirits in terrible ways. And the LRA forces have abducted young girls as sex slaves, ruining their hopes and futures.
We know that there are such terrible instances of violence against children, young women and men, in other parts of Africa today where senseless wars and conflicts rage on, in the Democratic Republic of Congo (DRC), southern Sudan, Central Africa, for example.
But there is another more widespread violence that goes on every day throughout the Continent. This is the violence of hunger, lack of educational opportunities, shortage of adequate health care, and unfit living conditions in urban slums and refugee camps.
Surely our Synod must speak out against the political, economic and social situations that do such violence to our children.
But let me add yet another way in which violence is done to children, and this is the shocking rates of abortion that take away the lives of innocents even before birth. A culture of abortion, a dynamic of lack of respect for the unborn, a promotion of "rights" that even allows for this denial of the right to life, is but another sign of violence against life.
What can we do to stem the rise of this violence?
I want to suggest two strong steps.
The first is to pledge ourselves as Church in Africa to stand up for the "consistent ethic" for respect for life.
In our work for development, for reconciliation, for justice and peace, we are bringing the values of a respect for life which is both strong counter-witness to violence and vigourous endorsement of the conditions necessary for life - family love, food, education, health care, jobs, housing, etc.
The second is to give witness especially to the rights of women in their God-given dignity. I say this because there is around us now many who speak of the rights of women in ways that would violate the rights of others - especially the rights of unborn children. We as Catholic Church must be known as strong defenders of the rights of women - to experience their God-given equality, to exercise their many gifts for the good of our communities, to contribute fully the Church's mission of sharing the Good News.

[00252-02.03] [IN174] [Original text: English]

- S. E. R. Mons. Martin MUSONDE KIVUVA, Vescovo di Machakos (KENYA)

Impoverishment comes as a result of a lack of inadequate basic needs that are: food, health services, medication facilities, education or insufficient knowledge and peace. The outcome of this leads to high levels of ignorance, poor health, ecological problems such as destruction of forests for charcoal and settlement; mining activities, un-planned urban settlements putting pressure on the available infrastructure such as water, sewerage, road network and bad agricultural practices, that are incompatible with ecology.
There is need to examine the gaps in our policy process in order to mitigate chronic poverty manifested in, disease, food insecurity, crime, lack of clean water. Ensuring that most of Kenya's poor are able to be assured of the social security will require an integrated partnership between the church, government, local and international Partners. All players who are entrusted with protection of people's welfare must be competent, accountable, accessible and responsive to the situation of vulnerable groups in order to achieve the desired holistic human development.
Today, our people on the continent cannot meet their basic needs. We are talking of millions lacking access to safe drinking water, food, decent shelter; we are seeing resurgence of diseases like polio that ought to have been eradicated, we are seeing coffee and tea farmers impoverished because of poor returns; and we have seen unemployment rates rising. This bring rise to the many young people who are at the mercy of the powerful elite who conscript them to drugs and terror gangs for protection.
I propose that as Church leaders we have to set the example that hard work pays by putting in place policies that reward good work. We have to discourage the culture of handouts and plant honesty and responsibility among our young people.

[00253-02.03] [IN175] [Original text: English]

- S. E. R. Mons. Jean Claude RANDRIANARISOA, Vescovo di Miarinarivo (MADAGASCAR)

L'Instrumentum laboris parle de la jeunesse en érigeant ou en consolidant des structures pour l'encadrement des jeunes; nommer des aumôniers pour leur apostolat et coordonner leur participation à la vie de l'Église au plan national qu'international.
Nous remercions le Serviteur de Dieu le Pape Jean-Paul II et le Pape Benoît XVI pour leur sollicitude en faveur des jeunes qui sont des agents considérables de témoignage de réconciliation qui dépasse les limites des continents, des races, des cultures. Cela se manifeste lors des journées mondiales de la jeunesse. Cette expérience d'Église universelle stimule la ferveur de nos jeunes de la continuer, malgré les diverses tensions socio- politiques de notre pays. À Madagascar, suite aux recommandations de l'Exhortation post- synodale d'ériger et de consolider des structures pour la Pastorale juvénile, la Conférence des Évêques de Madagascar appelle les jeunes catholiques de notre pays tous les 3 ans.
Par cette expérience, nous constatons que nos jeunes, pourront être l’un des meilleurs agents de réconciliation s'ils sont encadrés et aidés par leurs pasteurs et leurs aînés par un témoignage de vie chrétienne authentique à approfondir leur foi à travers une catéchèse basée sur la Parole de Dieu; à vivre leur foi à travers la Prière et la Célébration des sacrements surtout l'Eucharistie et le sacrement de la Réconciliation: c'est édifiant de voir les jeunes qui s'approchent de ce sacrement toute une nuit devant le Saint Sacrement en plein air. Ils sont très vifs de se retrouver ensemble, de partager leurs aspirations profondes entre eux, de prier ensemble, d'approfondir leur foi pour trouver et témoigner à leur tour les valeurs humaines et évangéliques

[00254-03.04] [IN176] [Texte original: français]

- S. E. R. Mons. Edward Tamba CHARLES, Arcivescovo di Freetown and Bo (SIERRA LEONE)

The multinational extractives are causing so much injustice in Africa that the Church can no longer remain silent about them. In their desire to exploit the continent's rich natural and mineral resources, these companies can do anything, including the fomenting of inter-ethnic conflicts, sale arms and ammunition, and the overthrow of legitimate governments. The oil-rich Delta States in Nigeria and the eastern and southern regions of the Democratic Republic of Congo are clear examples of this.
Confronted by such hostile forces, many local Churches cannot do much to ensure that the companies accept their co-operate responsibility. Therefore I am appealing that local Churches and Episcopal Conferences of the affected regions intervene to ensure that just mining policies are established to ensure that African States and their populations benefit from their natural and mineral resources. I am also appealing to local Churches of countries from which those multinationals come to intervene on behalf of Africa and its people. Those companies may be bringing home cheap oil and cheap tropical hard wood, but they are causing untold sufferings for our people in Africa. In the name of God and of our ecclesial communion, we appeal to you to help us to stop their injustices against our people.

[00255-02.03] [IN177] [Original text: English]

- S. E. R. Mons. Zygmunt ZIMOWSKI, Arcivescovo-Vescovo emerito di Radom, Presidente del Pontificio Consiglio per gli Operatori Sanitari (CITTÀ DEL VATICANO)

Il testo non è pervenuto prima della chiusura del Bollettino. Sarà pubblicato appena possibile.

- Rev. P. Jan GEERITS, S.D.S., Amministratore Apostolico dell'Amministrazione Apostolica delle Comore

C'est vrai qu'il y a des barrières et limites dans l'œuvre d'évangélisation aux Comores, mais j'aimerais partager avec vous en 5 points les axes sur lesquels notre mission se base en montrant en même temps la richesse et la saveur de cette mission en concluant avec une requête.
1. En s'habillant d'humilité et en acceptant d'être privé de privilèges et des succès que donnent parfois le milieu traditionnel catholique, le missionnaire aux Comores apprend que c'est finalement l'Esprit Saint qui réalise et construit le Royaume de Dieu, même là où cela semble être inutile ou impossible selon la logique humaine.
2. En se nourrissant de la prière, de l'Eucharistie et de la grâce de Dieu qui se manifestent dans la vie quotidienne aux Comores, le missionnaire participe à cette joie que notre Pasteur Jésus avait promise à ces apôtres.
3. Vu que nous y sommes minoritaires, le danger est réel que nos petites communautés catholiques s'enferment et se découragent. Néanmoins, la petitesse de nos communautés catholiques nous suscite précisément à s'investir intégralement dans la mission d'être le sel de la terre et la lumière du monde.
4. Contraint de ne pas pouvoir évangéliser avec la bouche et la parole, rien ne nous empêche de parler avec nos mains, c'est-à-dire: de servir la population en toute humilité par des œuvres de charité.
5. Chaque homme est unique et il a la faculté de choisir librement d'être (ou de ne pas être) l'image de son Créateur. Dieu nous invite et nous propose constamment de dire oui mais avec une patience qui nous dépasse, sans jamais contraindre ou forcer sa créature cf. le bon larron sur la croix qui a dit oui à la dernière minute. Ainsi c'est une injustice d'obliger son égal à être musulman et d'exclure du salut a priori tous ceux qui ne suivent pas l'islam. Cette injustice ne peut jamais conduire à une réconciliation et paix profonde avec les musulmans et elle doit être reconnue un jour comme une erreur intellectuelle et confessionnelle par leurs leaders tant que par leurs simples fidèles, pour que ce mur de séparation s'écroule finalement comme d'autres se sont déjà écroulés dans le passé.

[00256-03.04] [IN179] [Texte original: français]

- S. E. R. Mons. Liborius Ndumbukuti NASHENDA, O.M.I., Arcivescovo di Windhoek, Presidente della Conferenza Episcopale (NAMIBIA)

Namibia is basically enjoying political and economic stability, but the Church is nevertheless called upon to be a vigilant and prophetic watchdog with regard to the issues of reconciliation, justice and peace. After the war, which ended in 1989 and consequently followed by the United Nations supervised election, we have observed three movements:
1. Insufficient platform was provided for the former warring party to share their wounds and thus to speed up the healing process within.
2. Justice was sought in fair distribution of available resources, but now we see a big gap growing between the rich and the poor.
3. Peace has been flourishing among different peoples in the country.
We have tried to embark upon two projects which I would like share with you:
1. We have called upon the clergy, religious and faithful to encourage both the faithful ¡and people of good will; to exercise their democratic right to vote in order to elect as their future leaders those who will be good servants and stewards and who will focus in their administration on delivery of quality services and fight against all forms of corruption, through the existing Anti-Corruption Commission.
We have been meeting with all political parties to call upon them to uphold the principle of democracy in their campaigning in a spirit of tolerance and mutual respect in order to maintain our hard won peace, which is an expensive commodity, while affirming the fact that, in any race, there is always a winner and a loser, and that the latter should accept the result with dignity and humility. African leaders should therefore learn to relinquish power gracefully.
2. Special ministry to sex-workers - prostitution - for which we have a priest with this charism. In many situations, these sex-workers, or who 80% are injected by the HIV/AIDS virus are forced to this life-style by poverty and are sexually abused by well-salaried people.

[00257-02.02] [IN180] [Original text: English]

- S. E. R. Mons. Filomeno DO NASCIMENTO VIEIRA DIAS, Vescovo di Cabinda (ANGOLA)

Quando da primeira assembleia Sinodal, em 1994, o meu país era ainda uma Nação em guerra. Na altura, a nossa Conferência Episcopal não deixou de apelar através de cartas pastorais, com determinação, à paz e à reconciliação entre os irmãos desavindos, mesmo se incompreendida por alguns. Neste longo processo destacamos os bons ofícios dos bispos da região (IMBISA) que propositadamente se deslocaram a Angola como facilitadores do processo. Internamente, a Conferência Episcopal lançou um movimento, ainda hoje activo, em favor da paz, o "Pro Pace", vocacionado a promover uma cultura de paz, desarmar as consciências, e formar agentes de paz. Por todo pais se sentiu a acção deste movimento. Com as outras denominações cristãs criou-se o comité Inter-Eclesial para a Paz em Angola (COIEPA), com o mesmo intuito. Assim, em muitas ocasiões, as Igrejas e comunidades cristãs em Angola puderam falar a uma só voz à Nação e ao mundo do drama da guerra e da urgência da paz.
Hoje, alcançada a paz, o grande desafio que se coloca é o da reconciliação nacional que não podemos identificar ou resumir com o fim da guerra, o período de vigência do Governo de Unidade e Reconciliação Nacional, resultado dos acordos de Lusaka e a realização, o ano passado, de eleições legislativas. Estas são etapas de um processo que por si só não realizam a reconciliação. A reconciliação tem outras dimensões e é necessário percorre-las com a mesma audácia: a psicológica e a cultural, a económica e a politica, a social e a religiosa. Sim, são aspectos que não devem ser ignorados sob pena de nos enganarmos a nós mesmos e de estarmos a adiar ou preparar futuros conflitos.
Por isso, sentimos ser nossa tarefa, como Igreja, continuarmos a encorajar, favorecer e a trabalhar com os demais actores da vida pública por um verdadeiro estado de direito, mediante o necessário reforço das instituições democráticas, a promoção da boa governação, o combate às assimetrias entre cidadãos e entre as regiões, o funcionamento isento das instituições de administração da justiça e pela melhor distribuição da renda pública.

[00274-06.02] [IN181] [Texto original: português]

- S. E. R. Mons. Joseph Shipandeni SHIKONGO, O.M.I., Vescovo titolare di Capra, Vicario Apostolico di Rundu (NAMIBIA)

In Namibia, the first problem is somehow solved by government subsidies. So our health and educational institutions are highly subsidized by the government. For this reason particularly in the rural areas the poor receive medical care without paying much. In order to ensure regular government subsidy and the autonomy of the church to manage health institutions according to church ethical standards we entered into a comprehensive agreement with the government in 1994, which was revised and improved in 2008. The implementation of this agreement is not as successful as we expected. Some clauses are not yet implemented. We have also an extensive HIV/AIDS program.
But the government program is stronger with more financial resources, expatriate expert advisors, and using national communication media: TV, radio and newspapers. So they have more influence than us. Thus secular and relativistic views of sexuality are propagated. For them the most predominant concern is to prevent infection; and the most important practical means is the condom; so unrealistic belief in condom effectiveness is promoted. The failures of this means is deliberately ignored or explained in dubious ways. In this way, promiscuity is actually encouraged which leads to more infections. The other issue which I would like to mention is what I read in the report of WHO, about the business sales of medicines. It says the curative effectiveness of some of these medicines is not proved but being sold in Africa for experiment. The dosage of some is dangerous or not what is actually indicated on the container or they are completely faked.
There are other medicines that are not approved in countries where they are manufactured but they are sold in Africa (e.g. Depo Provesa). It is said that Africa is most exposed to these kinds of medicines because of the limited capacity to investigate, test or monitor as to what is happening. In this regard the church should also urge the government that traditional healers must be held accountable for their activities and should fully disclose their treatment procedures and medicines.
Concerning our schools we also receive government subsidies but so far we have not reached an agreement but are still negotiating. Our schools have made great contribution to education acknowledged even by the government. In the last 3 consecutive years our two secondary schools have produced best results of the final national exams. We aim at having schools of excellence where gifted children can be helped to excel through quality education. In this connection on a personal note: I had school mates who were highly gifted but who dropped out of school because of poverty, lack of motivation or some other reason. Africa cannot afford to lose the potentially excellent scientists and artists.
For the church to continue its involvement in health and education provision, financial resources will always be needed. Finding effective and efficient ways of securing these resources is very
important.

[00275-02.02] [IN182] [Original text: English]

- Rev. P. Zeferino ZECA MARTINS, S.V.D., Provinciale dell'Angola della Società del Divin Verbo (ANGOLA)

A Conferência episcopal de Angola e São Tomé levou a cabo junto com a Comissão
de Justiça e Paz, a Rádio Ecclesia, emissora Católica de Angola e a Universidade Católica, a sua missão de mãe e educadora, de mediadora e de Conciliadora. Elaborou programas de Educação cívica, concretizados em encontros "Pró Pace".
Os encontros tiveram como destinatários a sociedade Civil, os actores políticos, pessoas de outras confissões religiosas e todo o povo de boa vontade. Foi, na verdade, um momento privilegiado, uma autêntica forja de diálogo; lançou-se a semente de reconciliação entre os irmãos desavindos. Como resultado, o processo eleitoral decorreu num ambiente de tolerância e paz.
Proponho que cada Conferência episcopal dos países africanos junto com as respectivas Comissões de Justiça e Paz e outras instituições ecclesiais elaborem um Programa "Pró Pace" a nível das Arquidioceses e Dioceses e que seja implementado no período que antecede as eleições.
Queria referir-me também aos trabalhadores Chineses que se encontram um pouco por toda a África. Certamente para o Estado chinês são trabalhadores que são enviados além-fronteiras para o aumento da sua hegemonia no panorama económico mundial. Para os nossos Estados, que os recebem não passam de mão-de-obra necessária para uma rápida reconstrução das infra-estruturas destruídas ao longo da guerra.
Proponho, por conseguinte, que as Conferências episcopais junto das dioceses onde se exije uma pastoral migrante se elabore um programa pastoral para aproximação do Evangelho de Cristo aos trabalhadores chineses e não só, nos Países africanos.

[00258-06.02] [IN183] [Texto original: português]

- S. E. R. Mons. José Câmnate NA BISSIGN, Vescovo di Bissau (GUINEA-BISSAU)

Tentando responder aos desafios do presente, numa primeira fase, houve iniciativas pontuais de mediação para resolver esta ou aquela crise. Hoje, dada a permanência da instabilidade governamental e de outras fragilidades, fomos obrigados a criar uma Comissão Justiça e Paz com a missão não só de sensibilizar e formar as comunidades cristãs mas também de criar espaços de diálogo e oportunidades de colaboração com Líderes religiosos de diferentes confissões religiosas, com a Fundação (em formação) Voz di Paz, Sociedade civil, classe política, militares, associações de mulheres e de jovens.Nesse esforço de formação das consciências em vista duma mudança de mentalidades e de comportamentos da qual possa nascer uma cultura da paz, a Rádio Sol Mansi (rádio eclesial) está a desempenhar um papel importantíssimo na divulgação mensagem evangélica e da doutrina social da Igreja. A qualidade dos programas difundidos têm granjeado a esta jovem rádio credibilidade e simpatia junto da população e da comunidade internacional particularmente aquando das últimas eleições realizadas no país.
Uma outra iniciativa digna de menção é um acordo de parceria estabelecido entre a Rádio Sol Mansi e uma rádio comunitária muçulmana.
A fé em Deus criador e Pai de todos os homens é uma riqueza "espiritual e cultural" comum a todas as etnias da Guiné-Bissau. Esse "património" comum tem facilitado o diálogo e a colaboração entre adeptos de diferentes credos (RTA, muçulmanos, protestantes e católicos). A construção da paz é uma tarefa que aproximou as confissões religiosas no mesmo impulso de salvaguardar os interesses superiores da nação. Depois de várias iniciativas tomadas de maneira informal e ad hoc, as principais entidades religiosas do país decidiram formalizar sua colaboração no seio de um Conselho para o diálogo ecuménico, inter-religioso e para a promoção da dignidade humana.
Trata-se de um espaço de diálogo e de concertação entre os responsáveis religiosos e tradicionais sobre as grandes questões da nação. Esta ONG de promoção da opinião e do homem tem por vocação colocar-se de maneira independente diante dos problemas nacionais e de agir como uma consciência activa dos dirigentes e da sociedade em vista da consolidação da paz.

[00259-06.02] [IN184] [Texto original: português]

- S. E. R. Mons. Camillus Archibong ETOKUDOH, Vescovo di Port Harcourt (NIGERIA)

Among some African cultural values that are compatible with the Gospel message are:
The sense of sacredness of life.
Respect and care for elders.
Solidarity and peaceful co-existence.
On the other hand, some cultural practices which are not compatible with the Gospel message to include the pouring of libation, ancestral worships, sacrifices offered to idols and deities during traditional festivals, taking of chieftaincy titles, traditional marriages and burials.
These cultural practices constitutes obstacles and challenges to the evangelization mission of the church in Africa in service to Reconciliation, Justice and Peace.
Unfortunately, as indicated in the Instrumentum Laboris (Art 95), the church suffers from some clergy and consecrated men and women and the lay faithful who sometimes give bad examples by their involvement in occult practices.
My appeal to the synod fathers is to look into formation of seminarians and priests and consecrated men and women as well as the lay faithful towards the right use of sacramentals and the reception of sacraments.
In our rural Diocese of Ikot Ekpena in Nigeria, it has become a custom to start the new year with Mass during which the message of the Holy Father for the World Peace is read. At the end, all traditional rulers and their families are blessed. In order to minister to non-Catholic traditional rulers, priests and catechists who receive invitations to traditional festivals and burials are encouraged to take these invitations up, and use them as means of evangelization. Through this initiative, some followers of African Traditional Religion have been converted to the Catholic faith.
[00260-02.02] [IN185] [Original text: English]

- S. E. R. Mons. Germano GRACHANE, C.M., Vescovo di Nacala (MOZAMBICO)

A "implantatio Ecclesiae et Imperii, versus implantatio fidei", foi o caminho ou método que levou o Evangelho para Moçambique nos séculos XV e XVI, assim como para a maior parte da África, da América, do Extremo Oriente (Ásia) e Oceânia.
Este método da época constantiniana e post-constantiniana, retomado e reforçado no Sacro Império Romano Germânico, diminuiu a linha-limite entre as comunidades cristãs das catacumbas e o mundo pagão de então e constitui hoje uma das causas remotas mas fundamentais da falha ou brecha tectónica e basilar no edifício das igrejas na África, falha-brecha tectónica basilar que é a incoerência ou fosso profundo e vasto entre a fé e o testemunho de vida, entre a fé dos cristãos africanos e a sua cultura, entre a fé e o empenho moral, entre a fé cristã dos parlamentares africanos e o seu empenho político segundo o Evangelho: o fosso e o hiato dissonante existente, enfim, entre a fé proclamada com os lábios na fórmula do Credo na Missa Dominical e o estilo da vida e da cultura de todos os momentos no mundo do trabalho, da política, da economia, da cultura, da família e da sociedade fora das portas das nossas catedrais, igrejas paroquiais, capelas e comunidades africanas, tal como em todo o mundo moderno e hodierno.
Permito-me a liberdade de propor a esta augusta Assembleia Sinodal que o mesmo Sínodo faça uma menção directa e explícita à importância, necessidade e oportunidade do método e instituto catecumenal antigo, recomendado, aliás, e renovado pelo sagrado Concílio Vaticano II, como instrumento eficaz para restabelecermos nas nossas jovens igrejas missionárias africanas.

[00261-06.02] [IN186] [Texto original: português]

- S. E. R. Mons. Basile MVÉ ENGONE, S.D.B., Arcivescovo di Libreville (GABON)

La réconciliation demeure un mystère divin. Néanmoins, l’Église a le devoir d’en tracer le chemin et d’en vivre elle-même en résolvant d’abord ses propres contradictions, avant de prêcher aux autres. Plus elle est crédible, plus elle saura créer des espaces de vérité, de justice et de paix. Pour cela, il est urgent de renforcer la communion et la collaboration effectives des pasteurs entre eux et des pasteurs avec les fidèles, de garantir la transparence et la gestion responsable des biens de l’Église, d’assurer l’équité entre les différents membres de la communauté ecclésiale.
La réconciliation est à la fois un processus et un objectif à atteindre. Voici quelques propositions pour y parvenir:
1. Mettre en lumière la dimension scripturaire de la réconciliation, de la justice et de la paix;
2. Valoriser le sacrement de réconciliation individuelle et communautaire;
3. Encourager les retraites fondamentales pour les laïcs;
4. Renforcer la pastorale de la famille et des jeunes;
5. Accompagner avec plus d’attention les cadres impliqués au quotidien à la gestion de la chose publique;
6. Créer des aumôneries au Sénat et à l’Assemblée nationale;
7. Organiser la formation permanente des prêtres et des laïcs sur la réconciliation, la justice et la paix;
8. Enfin, susciter des espaces où les prêtres peuvent s’écouter, se concerter et partager leurs expériences humaines, pastorales et spirituelles.

[00262-03.04] [IN187] [Texte original: français]

- S. E. R. Mons. Odon Marie Arsène RAZANAKOLONA, Arcivescovo di Antananarivo (MADAGASCAR)

During recent events that have made Madagascar known on the world level, and where we must deplore the deaths of men and considerable material damage, we turned to the Council of Christian Churches, known under the acronym FFKM (bringing together the Catholic, Lutheran, Reformed and Anglican churches); it should be noted that during the cycle of troubles that had shaken the large island since 1980, the FFKM was the means to emerge from the crisis, which ended with the signing of a convention between the factions in conflict. Then came the elections.
How was the FFKM called upon as mediator?
Let us note, first of all that the conference of bishops of Madagascar never stopped pushing the alarm button to attract the attention of those in power. In effect, the majority is impoverished more and more while a minority gets richer; a dictatorial derivative was present after the adoption of a constitution made to measure for the president, the sale of land to foreign companies, not to mention electoral fraud...
The religious leaders and worthies made a plea for calm, for its part the conference of bishops of Madagascar created a crisis group to follow the evolution of events. And it was able to get representatives from the two factions round a table on February 6th 2009.
I would like to draw some lessons from this experience of mediation:
1. We cannot mediate without preliminary formation, otherwise it is guaranteed to fail.
2. Mediators need to stay united if they wish to do their job properly.
3. In these negotiations, where neither goodwill nor sincerity are ever much in evidence at the meeting and might lead to discouragement, but one must not leave the negotiating table.
4. The solidarity of the conference of bishops of Madagascar was also an intense witness in the middle of a crisis and this is its strength.
5. Unfortunately the FFKM came out of this experience wounded and weakened. However what gives hope is the holding of work groups of formation on ecumenism throughout the island. They were funded by the Ecumenical Council of Churches of Geneva.

[00263-02.03] [IN188] [Original text: French]


- S. E. R. Mons. Daniel Marco Kur ADWOK, Vescovo titolare di Mossori, Vescovo ausiliare di Khartoum (SUDAN)

As part of their pastoral commitment in the search for peace, the Bishops of the Sudan did put before themselves and their faithful a vision of Sudan which is more human, in which people can live in harmony and where there will be no more: war, oppression, violence, tribal/ethnic hatred, injustice, violation of human rights and discrimination because of religion.
The signing of the Comprehensive Peace Agreement (CPA) between the North and South Sudan on the 9th January 2005 marked a turning point in the history of this tormented country. The agreement so far is the best of all agreements made between the parties in conflict since the independence of the Sudan in 1956. For most part the agreement echoes the concerns raised and proposed by the Bishops mentioned above, a vision of Sudan where all are treated equal regardless of colour, race or creed.
Given the political crisis in the country at present, Sudan has few options left to choose from:
- Either a break-up of the whole country into several states, because of the insistence on the brand of unity that hardly acknowledges any other religion but Islam or any other culture but only the Arab culture and the denial of access to political, economic and civil rights. This form of unity will always embroil the country into endless conflicts.
- If the unity of the country is a better option then the Government has to sincerely reform its political strategy by adapting a secular constitution and system of governance for state so as to allow every citizen to feel a sense of belonging without any prejudice. This attempt will not only release the tension among non-Muslims but will also bring in the other regions like Darfur, southern Kordofan and southern Blue Nile. These three regions are predominantly Muslim but feel excluded like the Christians of the South from the type of union the Government in Khartoum tries to forge. This option has been on for 55 years.

[00264-02.03] [IN189] [Original text: English]

- S. E. R. Mons. Felix Alaba Adeosin JOB, Arcivescovo di Ibadan, Presidente della Conferenza Episcopale (NIGERIA)

It is right that we call on our national leaders and international organizations to save Africa for posterity. It is however my strongly considered view that this Second Special Synod should show very serious concern for the FUTURE OF THE FAITH AND CATHOLIC DOCTRINE IN THE CONTINENT OF AFRICA and adjacent Islands. As rightly pointed out by Cardinal Peter Kodwo Turkson in the Relatio mentioned above, and I quote, "the talk about a thriving Church in Africa [today] conceals the fact that the Church hardly exists in large parts north of the Equator. The exceptionally growing Church in Africa is to be found generally SOUTH OF THE SAHARA." Yet the north is the land of many great saints and martyrs; the refuge for the Holy Family. The land that nurtured the Infant Jesus is now almost without the presence of the Church founded by Christ!! The same may happen to the now flourishing Church, South of the Sahara, if we do not make deepening the faith THE PASTORAL PRIORITY of this Second Synod. "To be forewarned is to be forearmed."
Several Synod Fathers have told us of current dangers to our faith. Apart from the Socio-political, weak democracies, corruption and many other maladies, we have also been informed of the strategies of pentencostalist movements against the traditional Christian Churches. We know these attacks break down and capture our most vulnerable members - youths and young adults. It is from these youths our clergy and consecrated persons come. It is they who would be the future fathers and mothers, the politicians and professionals of our nations. But alas, many of them are very shallow in their faith and lack doctrinal development.
The Church, Family of God on mission in Africa, through this Special Synod must provide ways and means to PASS ON THE FAITH with IMPROVED CATECHESIS, with sound Scriptural and DOCTRINAL FORMATION. This is urgent so that the Church, South of the Equator might not in a few years' time become like its counterpart NORTH of the Equator.

[00265-02.02] [IN190] [Original text: English]

- S. E. R. Mons. Gerard Tlali LEROTHOLI, O.MI., Arcivescovo di Maseru (LESOTHO)

The Catholic Church in Lesotho is blessed with vocations for the priesthood and consecrated life. We are also happy to announce the Church is a Mission Church which is becoming missionary. She has started sending out some of her sons and daughters to other countries and continents. e.g, South Africa, Namibia, Botswana, Paraguay, Haiti, France, most of these groups mentioned above are Women religious.
It is in the sphere of socio politics that Lesotho needs most help in means of reconciliation, justice and peace. The theme of reconciliation, justice and peace is pertinent and relevant, but, it is also necessary and urgent for Lesotho. Lesotho is one of young emerging democracies on the continent. Ever since its independence in 1966, it has experienced moments of political turmoil and bitter conflicts, which sometimes resulted in coup d'etat and blood shed, as it was in 1970, 1986,1994 and 1998.
Lesotho suffers from two major ills, namely, political and denominational divides. The two have been become so intertwined that is almost impossible to differentiate one from the other. From the first general elections of 1966, Lesotho has developed what I could call a "culture" of "post-election conflict".
The electoral process usually runs smoothly until election time. The acceptance of the electoral results is always a cause of dispute with violent manifestations or dissatisfaction by the parties which have lost. In other words, there is neither victory in honour nor defeat in grace. This makes the whole political period after elections a turbulent time of tensions, rivalry, and incessant accusations and one of the causes of this problems is lack of strategies in methods of voting. Such a political tension fueled by denominational intolerance aggravates the situation. Whenever there is such an impasse, the Lesotho Christian Council of Churches is asked to mediate. It is often the Catholic Church which plays the most important part in resolving conflict in Lesotho. The theme of the Synod will be of great benefit for the Church in Lesotho, which is constantly involved in mediation efforts to bring about reconciliation, peace and justice in that beloved Country.

[00266-02.03] [IN191] [Original text: English]

AUDITIO DELEGATORUM FRATERNORUM (III)

Dopo l’intervallo, è intervenuto il seguente Delegato fraterno:

- Sua Grazia Michael KEHINDE STEPHEN, Diocesi di Ibadan, Arcivescovo della Chiesa Metodista di Nigeria (NIGERIA)

Diamo qui di seguito il riassunto dell’intervento del Delegato fraterno:

- Sua Grazia Michael KEHINDE STEPHEN, Diocesi di Ibadan, Arcivescovo della Chiesa Metodista di Nigeria (NIGERIA)

Let me express my gratitude and that .of the Church I represent. Methodist Church Nigeria, for the invitation extended to me to participate at this Special Episcopal. Synod with this all important theme THE CHURCH IN AFRICA IN SERVICE TO RECONCILIATION, JUSTICE AND PEACE ...
I bring you greetings from the World Methodist Council which just concluded its Executive Committee meeting in Santiago Chile. The Council wants me to use the. opportunity of this gathering to further appreciate the monumental event of the signing of the Document on Justification by faith of the last World Methodist Conference in Seoul South Korea in July 2006. The Council looks' forward to faster movement on other issues and sincerely hopes the conversations can also begin at bilateral levels in Africa.
Let me also bring greetings from the World Council of Churches especially from the Continuation Committee on Ecumenism in the 21st Century on which I serve as its Moderator, and to thank the Pontifical Council for the Promotion of Unity for its services to this Committee and the commitment to host this meeting in Rome in January 2010.
The Continuation Committee on Ecumenism in the 21st century has as its responsibility the task of articulating more clearly the common vision of the Church towards unity and to ensure greater coherence of the ecumenical movement in response to the changing global realities. The Committee is composed of representatives of different constituencies, including member churches of the World Council of Churches (WCC) the Roman Catholic Church, Pentecostal Churches, ecumenical youth organizations, regional ecumenical organizations, Christian world
communions, national council of churches, specialized ministries, international ecumenical organizations and ecumenical renewal communities. We hope we can count on your continued support as we move to the next stage of deepening theological reflections on vision and values and develop concrete recommendations for action by churches and ecumenical partners.
The issues highlighted in the document Instrumentum laboris captures in a comprehensive way most of the challenges facing the Church in Africa today. However for me when the issues of Reconciliation Justice and Peace are addressed with all sincerity of purpose, as it appears to be the purpose for this gathering then the Church exemplifies itself as a living body in service to all of humanity and the entire creation. The issue of Justice is of, particular interest , I believe true justice is demonstrated when Ministers and leaders speak out against evil, without regard to personal gain or loss. Shepherds both Clergy and laity are responsible for exercising justice in the Church. This is particularly needed in Africa today. Where there is Justice Peace is possible and this allows for the fullness of the image of God to be revealed through the Holy Spirit's on going work of sanctification.
Let me conclude by reminding us of the wish of the entire ecumenical community that it is always good and pleasant when kindred live together in unity.
May the outcome of this deliberation draw us together in service to Reconciliation Justice and Peace in Africa and the entire world.

[00276-02.02] [DF004] [Original text: English]

AVVISI

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

CONFERENZE 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 domani, mercoledì 14 ottobre 2009 (dopo la Relatio post disceptationem), alle ore 12.45 orientativamente. Interverranno:

- S.Em.R. Card. Wilfrid Fox NAPIER, O.F.M., Arcivescovo di Durban (SUDAFRICA), Presidente Delegato
- S. Em. R. Card. Théodore-Adrien SARR, Arcivescovo di Dakar, Primo Vice Presidente del Simposio di Conferenze Episcopali di Africa e Madagascar (S.E.C.A.M.) (SENEGAL), Presidente Delegato
- S.Em.R. Card. John NJUE, Arcivescovo di Nairobi, Presidente della Conferenza Episcopale (KENYA), Presidente della Commissione per l’Informazione
- S. E. R. Mons. Manuel António MENDES DOS SANTOS, C.M.F., Vescovo di São Tomé e Príncipe (SÃO TOMÉ E PRÍNCIPE), Membro della Commissione per l’Informazione
- Rev. P. Federico LOMBARDI, S.I., Direttore della Sala Stampa della Santa Sede (CITTÀ DEL VATICANO)

La terza 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 venerdì 23 ottobre 2009 (dopo il Nuntius), alle ore 12.45 orientativamente. Interverranno:

- S. E. R. Mons. John Olorunfemi ONAIYEKAN, Arcivescovo di Abuja (NIGERIA), Presidente della Commissione per il Messaggio
- S. E. R. Mons. Youssef Ibrahim SARRAF, Vescovo di Le Caire dei Caldei (EGITTO), Vice-Presidente della Commissione per il Messaggio
- S. E. R. Mons. Francisco João SILOTA, M. Afr., Vescovo di Chimoio, Secondo Vice Presidente del Simposio delle Conferenze Episcopali d'Africa e Madagascar (S.E.C.A.M.) (MOZAMBICO), Membro della Commissione per il Messaggio
- Rev. P. Federico LOMBARDI, S.I., Direttore della Sala Stampa della Santa Sede (CITTÀ DEL VATICANO)

La quarta 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 Sabato 24 ottobre 2009 (dopo l’Elenchus finalis propositionem), alle ore 12.45 orientativamente. Interverranno:

- S. Em. R. Card. Peter Kodwo Appiah TURKSON, Arcivescovo di Cape Coast, Presidente dell'Associazione delle Conferenze Episcopali dell'Africa Occidentale (A.C.E.A.O./A.E.C.W.A.) (GHANA), Relatore Generale
- S. E. R. Mons. Damião António FRANKLIN, Arcivescovo di Luanda, Presidente della Conferenza Episcopale (ANGOLA), Segretario Speciale
- S. E. R. Mons. Edmond DJITANGAR, Vescovo di Sarh (CIAD), Segretario Speciale
- Rev. P. Federico LOMBARDI, S.I., Direttore della Sala Stampa della Santa Sede (CITTÀ DEL VATICANO)

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.

“BRIEFING”

L’ottavo “Briefing” per i gruppi linguistici si terrà (nei luoghi e con gli Addetti Stampa indicati nel Bolletino N. 2) giovedì 15 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:
- 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:
- 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 il testo della Relatio post disceptionem, che verrà presentata dal Relatore Generale, S.Em. Card. Peter Kodwo Appiah TURKSON, Arcivescovo di Cape Coast (GHANA) nella Quattordicesima Congregazione Generale di questo pomeriggio, martedì 13 ottobre 2009, sarà a disposizione dei giornalisti accreditati all’apertura della Sala Stampa della Santa Sede, domani mattina.

Il testo della Relatio post disceptionem (nella versione integrale in italiano, inglese, francese, spagnolo e portoghese) sarà a disposizione dei giornalisti accreditati con EMBARGO alle ore 16.00 presso la 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:
- Martedì 13 ottobre 2009 (ore 16.30): Parte della Quattordicesima 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 secondo il seguente orario:
- 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]