- INTERVENTI “IN SCRIPTIS” DEI PADRI SINODALI
- INTERVENTI “IN SCRIPTIS” DEI DELEGATI FRATERNI
- INTERVENTI “IN SCRIPTIS” DEGLI UDITORI E UDITRICI
- AVVISI

Mentre proseguono oggi 14 ottobre (Sessioni II e III), nel pomeriggio di domani 15 ottobre (Sessioni IV) e dopodomani 16 ottobre 2009 (Sessioni V e VI) i lavori dei Circoli minori (Sessioni II, III e IV) - per la stesura e l’approvazione da parte di ogni Circolo Minore dei progetti di testi per le Proposizioni (le formule di consenso sinodale riguardanti alcuni argomenti considerati importanti dai Padri sinodali, suggerimenti offerti al Santo Padre come frutto del lavoro sinodale) - pubblichiamo gli interventi “In scriptis” dei Padri sinodali e degli Uditori e Uditrici, non pronunciati in Aula.

Nella Quindicesima Congregazione Generale di domani mattina 15 ottobre 2009 verranno presentati le Relazioni dei Circoli Minori, i cui riassunti (preparati dai Relatori dei Circoli Minori) verranno pubblicati sul prossimo Bollettino N. 25.

INTERVENTI “IN SCRIPTIS” DEI PADRI SINODALI

I seguenti Padri sinodali hanno consegnato solo per iscritto un intervento:

- S.Em.R. Card. Gabriel ZUBEIR WAKO, Arcivescovo di Khartoum (SUDAN)
- S. E. R. Mons. Désiré TSARAHAZANA, Vescovo di Toamasina (MADAGASCAR)
- S. E. R. Mons. Lewis ZEIGLER, Arcivescovo Coadiutore di Monrovia, Presidente della Conferenza Episcopale (LIBERIA)
- S. E. R. Mons. Arlindo GOMES FURTADO, Vescovo di Santiago de Cabo Verde (CAPO VERDE)
- S. E. R. Mons. Rudolf DENG MAJAK, Vescovo di Wau, Presidente della Conferenza Episcopale (SUDAN)
- S. E. R. Mons. Giuseppe FRANZELLI, M.C.C.J., Vescovo di Lira (UGANDA)
- S. E. R. Mons. Ayo-Maria ATOYEBI, O.P., Vescovo di Ilorin (NIGERIA)
- S. E. R. Mons. António Francisco JACA, S.V.D., Vescovo di Caxito (ANGOLA)
- S. E. R. Mons. Mathieu MADEGA, Vescovo di Port-Gentil (GABON)
- S. E. R. Mons. Augustine SHAO, C.S.Sp., Vescovo di Zanzibar (TANZANIA)
- S. E. R. Mons. Jean ZERBO, Arcivescovo di Bamako (MALI)
- S. E. R. Mons. Beatus KINYAIYA, O.F.M. Cap., Vescovo di Mbulu (TANZANIA)


Pubblichiamo di seguito il riassunto degli interventi non pronunciati in Aula, ma consegnati per iscritto dai Padri sinodali:

- S.Em.R. Card. Gabriel ZUBEIR WAKO, Arcivescovo di Khartoum (SUDAN)

The most important thing for us as Africans is not to allow ourselves to be convinced, dominated, and guided by what the most recent centuries of our history has done to us, from the slave trade right to the current ultra-liberal globalization. Nonetheless, behind this obvious truth is a radical requirement for every African today: a need to fight with all our strength against our insignificance, our inconsistency and our ontological debasement of ourselves, in order to build a new society devoid of the dictatorships and powerlessness.
All we need now as Africans is to have courage, to believe in ourselves, to accept ourselves and to seize the table of respect among the nations of the world. First of all, it is the courage of the 'complete story' about ourselves the honest view of our existence, our history and our reality in its high and low points, it's sad and happy moments which guarantee stability.
The problem between South and North Sudan is as old as the Sudan itself. What has come to be known as the 'Southern Problem' is a web of complex issues ranging from inequalities in development between North and South to inequalities of opportunities accorded to the peoples of the two portions of the country by the central government. These are compounded by racial and religious differences between the two peoples.
Isolation of the Sudan is one of the most painful realities. International community, NGOs and other neighbouring countries have always taken side at the expenses of the weak. Africa needs respect in full and Africa must do the same to itself. The signing of the Peace Agreement in 2005 did mean the end of conflict in the Sudan. Much work was required for the implementation of the agreement. During this moment of high uncertainties with very delicate peace Sudan needs mutual intervention by people who love peace.
The unstable situation in the South - and to an increasing extent also in the North - no longer allows development assistance and implementation of the peace agreement to be effective. The international community can do little more than react and provide relief. The best anyone can do is try to manage the conflict and prevent it from becoming worse.
With this synod which stands to draw a genuine road map for the salvation of Africa.
The last synod was built on the philosophy of African community as family-of-God. This current second synod should be built on the African ontology of life! It will rehabilitate the African past in the present as ingredient for building the new Africa. Christ came to give us life, life in abundance (Jn 10, 17).

[00282-02.02] [IS001] [Original text: English]

- S. E. R. Mons. Désiré TSARAHAZANA, Vescovo di Toamasina (MADAGASCAR)

Ce qui se passe dans notre continent africain interpelle notre conscience chrétienne. Beaucoup des pères synodaux ont déjà signalé que les causes de la pauvreté, des conflits souvent meurtriers sont multiples et je ne vais pas insister là-dessus, mais j’aimerais m’adresser surtout à nous disciples du Christ appelés à être sel de la terre et lumière du monde: n’y a-t-il pas un décalage entre la foi et la vie que nous menons? Cette question s’adresse non seulement à nos dirigeants, à nos politiciens, mais à nous tous membres de 1'Église.
Chaque année lors de notre assemblée plénière, nous les évêques de Madagascar commençons notre réunion par le partage de ce qui se vit dans chaque diocèse. Ceci nous a mené en 2007 à faire un synode national sur la vie des prêtres. Nous avons remarqué que nos prêtres ont besoin d’être soutenus, aidés pour que leur prédication se traduise en actes. La parole aussi importante soit-elle est insuffisante sans le témoignage de vie, comme on dit chez nous, la parole peut susciter de l’enthousiasme, mais c’est surtout le témoignage qui attire.
Ainsi, parmi les différentes résolutions qui ont été prises figurent:
un plus grand discernement dans le choix et la formation des futures prêtres,la création d’un centre national pour la formation permanente des prêtres,
la participation de la famille dans la formation des prêtres,
sans oublier l’insistance sur l’accompagnement spirituel des prêtres.
De même, les efforts pour aider les laïcs à vivre leur foi en politique doivent être une grande préoccupation de l’Église. Le changement de mentalité, la conversion de cœur, voilà un grand défi pour l’Afrique pour que le développement soit palpable, pour que la justice et la paix règnent.

[00283-03.03] [IS002] [Texte original: français]

- S. E. R. Mons. Lewis ZEIGLER, Arcivescovo Coadiutore di Monrovia, Presidente della Conferenza Episcopale (LIBERIA)

One of the areas in which we can serve is that of the youth ministry. In our post civil war setting in Liberia, the youth are vulnerable. They are in need of formation. They are in need of moral direction and guidance.
In the area of Education the Church in Liberia has for most part, offered a purely academic education. But during the civil war, she had to move to another level in order to serve the needs of youth, especially those who do not have the means to go beyond elementary education. The Church introduced Youth Development programs in the rural areas in which they are taught agriculture, carpentry, masonry and auto mechanic. The programs are all planned to run for a period of two years. They are simple training programs, but done in professional manner. Twenty students are taken at a time in each area.
These programs came into being during the war because the young people need to be helped. A priest thought of a way to help them. These programs were then put together and are working very well and the youth are showing interest..
For those who are successful and good, placements were found for them with the Ngos or companies. The Diocese also make use of some of them. The program is continuing, and has helped a lot of youth to find employment and support for themselves. It has also help to distract them from other activities that would have landed them into trouble, especially if they had nothing to do.
During this period they undergo other form of formations. They learn to read and write (for those who had not gone to school), have daily prayers together and some catechetical formation, and receive talks on HIV/AIDS.

[00284-02.02] [IS003] [Original text: English]


- S. E. R. Mons. Arlindo GOMES FURTADO, Vescovo di Santiago de Cabo Verde (CAPO VERDE)

Quando a democracia funciona e as estruturas de um Estado de direito ganham consistência, os partidos políticos vão-se vigiando e controlando mutuamente, especialmente no uso dos bens públicos e na implementação de projectos sociais e de desenvolvimento. Deste modo, muitos problemas sociais serão mais facilmente resolvidos e a população alcança mais rapidamente uma melhor qualidade de vida.
Neste aspecto, Cabo Verde tem feito grandes progressos no campo da educação, da saúde, de infra-estruturas e de esperança de vida.
Mas os desafios continuam a ser mais que muitos: a instabilidade da estrutura familiar, motivada pela emigração, pelo divórcio e pelo receio generalizado do compromisso familiar pelo matrimónio, sem primeiro fazer uma experiência; deficit na educação cívica e de cidadania; a situação de crianças em risco, e .delinquência juvenil; o desemprego que atinge um índice elevado, sobretudo na camada juvenil; a invasão de seitas, com falsas promessas e grande domínio na comunicação social, muitas vezes agressivas contra a Igreja católica; o perigo de entrada em força do Islão devido à forte imigração dos irmãos vizinhos do continente e perspectiva de grande investimento na promoção do Islão no único país católico da região.
Cerca de um terço dos habitantes do país de uma forma ou de outra está ligado ao sistema de ensino, devido a uma grande aposta na educação para todos e a atitude de promoção e de concorrência. Ora tudo isso está a exigir da Igreja um outro nível de responsabilidade, da pastoral e da formação dos seus agentes. É em todas essas esferas da sociedade que nós, os cristãos, somos chamados a ser sal da terra e luz do mundo, com a discrição necessária, com a visibilidade de quem está disponível para servir, com a leveza própria da gratuidade, mas com a eficácia que se impõe, para que o Evangelho, a fé, a esperança, a hospitalidade, a honestidade e o respeito pelos direitos de todos e de cada um possam andar de mãos dadas.

[00285-06.02] [IS004] [Texto original: português]

- S. E. R. Mons. Rudolf DENG MAJAK, Vescovo di Wau, Presidente della Conferenza Episcopale (SUDAN)

Fulfilling our God-given assignments, we the Sudanese Catholic Bishops have dedicate our pastoral ministries throughout the continues turmoil of our nation to the search for concrete reconciliation and peace in the Sudan. We have engaged in direct talks with the Sudanese leaders, by writing, approaching or requesting the direct intervention of the international community, the sister countries, our brothers in Faith in the AMECEA Countries, SECAM and the South African Bishops to whom we remain so grateful, persistently asking to show solidarity and cooperation with peace initiatives in the Sudan.
In the structure of our Bishops' Conference we have reinforced the Justice and Peace Commission that has sub-offices in all the nine dioceses of the Sudan. This commission is very active in taking bottom up conflict resolutions, making reconciliation among the different ethnic groups of the Sudan possible. Much interest has been taken in inter-religious dialogue which of course has very little success.
In our dioceses, and through our pastoral ministries to the war-affected and depressed Sudanese, the bishops also engage in dealing with healing and trauma recovery through spiritual and sacramental actions. More particularly, in the major part of the Sudan, the Churches have engaged in the socio-economic developments activities. The basic things which people need, such as food, health, schools and social development, have - throughout the long period of conflicts in the Sudan - been delivered by the Church.
There are seeds of potential violence at the moment in the Sudan.
Collectively, these disputes and uncertainties provide a volatile environment in which North-South violence could occur What us urgently required now is try to manage the conflict and prevent it from becoming worse.
To prevent and manage future conflicts by preparing for conflict-management and resolution activities between the different tribes and politicians. This requires a quick reaction to warnings of violence in the South, a focus on the security of the population, and control of small arms rather than forced disarmaments. A regional approach to deal with the threat of the Lord's Resistance Army is urgently required.
[00286-02.02] [IS005] [Original text: English]

- S. E. R. Mons. Giuseppe FRANZELLI, M.C.C.J., Vescovo di Lira (UGANDA)

The Good News of Christ, our reconciliation, justice and peace, who has touched and changed our personal life and the life of our Christian communities, has not been given to us for our own exclusive use and consumption. It is a Word meant to run its full course, and to communicate the same life - in fullness - to the whole world. The Church exists to share this gift. Evangelization is our mission.
The past 15 years in Africa have seen both successes and failures in this field. The dream of a continental radio did not materialize. On the other hand, we now have 163 diocesan radios spreading the good news throughout Africa. In some few places, diocesan televisions are trying to find their way. To quote but a few examples concerning the radio, we have heard witnesses about the positive impact of diocesan radios towards the formation of conscience and awareness in countries where peace prevails, like Zambia and Madagascar.
During the long years of war in northern Uganda, Radio-Wa, a small diocesan radio, was instrumental for the return home of hundreds of abducted child soldiers and LRA rebels.
In the delicate and difficult post war situation in Southern Sudan, the commitment of the Comboni Missionary Institutes, in collaboration with the Bishops of all the dioceses of Southern Sudan and with the help of other international Catholic organizations, has given birth to the Sudan Catholic Radio Network (SCRN). Starting with Radio Bakhita in Juba, this network of Catholic radio stations, once completed, will link up the eight dioceses of the region, overcoming ethnic fragmentation and supporting the peace and reconciliation process in the Sudan.
Indeed, because the media and the new technologies of information and communication are the new aeropaghi (Instrumentum laboris 144), our local churches must make of communication a pastoral priority. But this implies that we must be ready to invest and pay the cost for it. Means of social communications are expensive.
Sometimes, Media may indeed prove too much for the finances of one individual diocese.
In such cases, the synergy and cooperation of various dioceses and missionary congregations, with the help of sisters Churches and international organizations can definitively achieve what would otherwise be impossible.

[00287-02.03] [IS006] [Original text: English]

- S. E. R. Mons. Ayo-Maria ATOYEBI, O.P., Vescovo di Ilorin (NIGERIA)

If the Church of God in Africa wants to deepen her service in reconciliation, justice and peace, she must pray like Jesus so that the Holy Spirit with a new outpouring of his power may renew us and make us agents of a new world order in the spiritual sphere, social- political sphere, economic sphere, medical sphere and bring about African revolution in the field of science.
Without the help of the power from on high, who alone can make us contribute spiritually, socially, morally and scientifically to the advancement of humanity, we may not really be effective salt of the earth and the light that carries splendour with it. Consequently, we may not be reckoned with in the Commonwealth of Nations. It is high time we Africans woke up to our own renaissance. We must pray and pray to do this.
The Scriptures tell us how Jesus prayed in many places.
To take ourselves out of the woods and be less dependent on others creativity, we need to cry to God in prayer. Things may not turn around for better without conscious, consistent, constant and committed private prayer. The necessity of persevering prayer, asceticism, preaching, teaching and actions cannot be overemphasised in the pursuit of reconciliation, justice and peace.
No one can touch the hearts of others if the person has not first touched the heart of the God of reconciliation, justice and peace.
Our people do not expect us to be bank managers or politicians in order to turn things around for the better but they expect us to be formators of their consciences, spiritual men and women, who will motivate them to fulfil their civic responsibilities as salt of the earth and light of the world.

[00288-02.02] [IS007] [Original text: English]

- S. E. R. Mons. António Francisco JACA, S.V.D., Vescovo di Caxito (ANGOLA)

A guerra civil e fratricida que assolou Angola nos últimos trinta anos, para além do seu cortejo de mortes, deixou traumas profundos no nosso povo: milhares de famílias destroçadas e desestruturadas; milhares de viúvas e órfãos, milhares de ex-militares, não suficientemente assistidos e alguns votados ao abandono, e uma grande parte do nosso povo vivendo ainda no limiar da pobreza, etc.
Se por um lado há um investimento significativo, o que é louvável, em vistas a reconstrução das infra-estruturas destruídas pela guerra, por outro lado, pouco ou quase nada ainda se tem feito no sentido de ajudar a reconstruir o tecido humano fortemente ferido pelos longos anos de guerra civil. As consequências já se fazem sentir, sobretudo com o aumento assustadoramente a criminalidade protagonizada por jovens e adolescentes.
É notória hoje a preocupação da sociedade angolana. O desespero vai tomando conta das famílias mais pobres que não têm o necessário para viver e muitos pais já não sabem como educar os seus filhos. As nossas Igrejas e Santuários tornam-se assim, muitas vezes, locais de refúgio, para solicitar ajuda, chorar as penas e procurar uma palavra de consolo. Uma palavra de consolo que as famílias nem sempre encontram, pois, e digo isto com muita tristeza, muitos dos nossos sacerdotes, ocupados em muitas outras coisas, não estão disponíveis para as atender e não prestam a necessária atenção pastoral mormente no sacramento da reconciliação e no ministério da escuta).
O êxodo populacional das aldeias para a cidade, provocou mudanças profundas no modus vivendi das populações. A família, mais uma vez, foi afectada, sobretudo no que diz respeito a educação dos filhos. A título de exemplo: as crianças, sobretudo nas grandes cidades, permanecem sozinhas em casa, enquanto os pais, obrigados a sair de madrugada para o trabalho, deixam os filhos a dormir, e voltando à casa, tarde à noite, os encontram a dormir. Quem cuida destas crianças durante todo o dia? Abandonadas à sua, sorte, têm como companhia outras crianças, a rua, a Televisão etc. Vemos assim, crianças cuidando de outras crianças, educadas na rua, à mercê de tudo e de todos.
Assiste-se também à invasão silenciosa da Televisão na vida das famílias. É inegável a influência negativa nas crianças e jovens de certos programas difundidos pelos canais de televisão nacionais e internacionais: telenovelas, filmes de violência, vídeo-clips, músicas com linguagem imprópria (também largamente difundidas pelas Rádios), exibindo um modus vivendi alheio à nossa realidade, incentivando à violência e outros comportamentos anti-sociais. Também convém aqui assinalar certos conteúdos difundidos via Internet ou via telemóvel por SMS e vídeo mensagens, estes meios modernos de comunicação de que a nova geração faz grandemente uso. Neste último campo são os próprios adolescentes e jovens os protagonistas da transmissão de mensagens indecorosas de uns para outros.
Em muitos bairros da periferia, sobretudo nas grandes cidades, existem "salas" de cinema precárias improvisadas onde crianças e adolescentes "consomem" inocentemente filmes de violência e outros não aconselháveis a menores.
[00289-06.02] [IS008] [Texto original: português]

- S. E. R. Mons. Mathieu MADEGA, Vescovo di Port-Gentil (GABON)

Parliamo della Famiglia “di” Dio tanto come genere quanto come specie. Dire Famiglia di Dio, è specificare la famiglia che è di Dio, cioè “de Deo”, “ex Deo”, persino “cum, in, per, propter, secundum Deum” : cioè Dio come origine, Padre e fine. L' Instrumentum laboris (88) dichiara che la paternità divina è fondamento dell'immagine Chiesa-Famiglia di Dio. Paternità-Maternità di Dio, figliolanza e fratellanza divine degli uomini. “Divinizzati”, siamo dunque degli “dei”, ciòè dei consanguinei divini in modo “sacramentale”, per cui abbiamo una fratellanza “divina”, che d'ora in poi deve superare tutte le altre fratellanze, perché sigillata in e con il patto di sangue dell'Agnello di Dio. Essere della Chiesa-Famiglia di Dio significa allora portare in sé ovunque, ora e sempre l'identità divina. La riconciliazione, ad intra, tra figli di Dio, diventa sinonimo di amore divino, una “quasi-perecoresi” nella Famiglia stessa. Ed una volta avvenuta questa riconciliazione e mantenuta ad intra, essa si prolunga naturalmente ad extra per essere “sale della terra” e “luce del mondo”. Visto che ogni consanguineità limitatamente umana rimarrà sempre inferiore alla consanguineità divina, ebbene si afferra il perché della “rivoluzione sinodale” auspicata che, al seguito di Colossesi 3,11, formuliamo così : “Nella Famiglia di Dio non vi è più né donna né uomo, né autoctono né immigrato, né ricco né povero, né sfruttatore né sfruttato, né fabbricante di armi né venditore, né compratore né utilizzatore di armi contro l'uomo, perché vero figlio di Dio e vero fratello o sorella!”

[00290-01.03] [IS009] [Testo originale: italiano]

- S. E. R. Mons. Augustine SHAO, C.S.Sp., Vescovo di Zanzibar (TANZANIA)

I wish to reiterate that the theme of the Synod touches my area of work which is 99% Muslim. My challenge is on how to bring reconciliation in a situation where one claims to have the whole truth and whereby the entire way of life be it culture, economy and politics are very much directed and controlled by one religion? The major problem we face here is inequality on the distribution of the government revenue, whereby one religion is fully financed and supported, while others remain tolerated group or otherwise convert!
Reconciliation-Justice and Peace, can only be a reality in Africa when we the religious leaders change our mind set about our own cultures, traditions and taboos used and practiced by African traditional religions. The language and the names given to these groups do not at all encourage dialogue and openness. The names like pagans and animist do not allow one to tell the truth about his/her faith. As a result you have Sunday Christians and African traditional religion practice the other six days of the week. The Church in Africa should in every way struggle to harmonize and bring at peace the consciences of the African faithful who seek to be true disciples of Christ, but find themselves on the cross roads. I suggest therefore, that this second synod assembly to take seriously the issue of dialogue and inculturation. Let it be clearly noted, that dialogue calls for positive thinking about people. People should first and foremost be regarded as human beings despite their religious belief, and that accepting the other needs a kind of self-denial.
The history of Tanzania reveals religious tolerance, but of recent this so treasured value is being undermined by religious fundamentalism. While Zanzibar islands remains 99% Muslim with Islamic courts (Kathi Courts) this is not the case with Tanzania mainland. While Tanzania struggles to remain a secular state, but with freedom of religion, it is now being pressurized to establish Islamic courts and join the membership of OIC on the expenses of tax payers. The Islam strategy to prove that they are the majority in the country, is through the proliferation of construction of mosques on the highways, control of business and politics. In Tanzania 80% to 90% of long distance transportation is owned by Muslims and this leads to a demand that Friday should be a non working day.

[00291-02.02] [IS010] [Original text: English]

- S. E. R. Mons. Jean ZERBO, Arcivescovo di Bamako (MALI)

Dans nos rapports avec les autorités politiques, nous ne devrons pas agir autrement. Les relations interpersonnelles permettent de corriger les injustices plus que les déclarations tapageuses. C’est ce qu’ont compris nos aînés les Évêques du Mali et tout spécialement Mgr Luc Sangaré. À la manière du prophète Nathan et surtout s’inspirant des conseils et des exemples de Jésus, il n’hésitait pas à demander des audiences tête-à-tête aux responsables politiques à tous les niveaux. Certains le recevaient, d’autres préféraient venir chez lui. Grâce à ces rencontres faites dans le respect mutuel et l’amour de la vérité, préparées dans la prière et la méditation, il amenait des ennemis et anniversaires politiques à se parler, à se tendre la main. C’est sur ses traces que nous nous efforçons de cheminer pour que notre Église soit servante fidèle et vigilante de justice, de réconciliation et de paix.
Il s’agit d’un appel à nous interroger spécialement en cette année sacerdotale sur la manière dont sont traités les évêques, les prêtres, les religieuses, les religieux et les catéchistes âgés, malades, admis à la retraite. Sont-ils placés dans des conditions qui leur permettent d’expérimenter en vérité la promesse de Jésus: celle d’avoir sur cette terre pères, mères, frères, soeurs, enfants - c’est-à-dire d’être entourés de l’affection reconnaissante de ceux et celles pour lesquels ils ont accepté de tout quitter pour suivre Jésus? Je voudrais inviter ce Synode à attirer l’attention des Instituts missionnaires sur la manière de traiter leurs membres à l’âge de la retraite. Le retour au pays natal n’est pas accepté par tous. En effet, si certains expriment clairement leur volonté de rentrer au pays natal pour y prendre leur retraite, d’autres au contraire ressentent ce retour comme un terrible déchirement. Obéissance oblige certes, mais que de souffrances intérieures vécues dans le silence, soit exprimées dans les maisons de retraite en des termes très émouvants.

[00292-03.03] [IS011] [Texte original: français]

- S. E. R. Mons. Beatus KINYAIYA, O.F.M. Cap., Vescovo di Mbulu (TANZANIA)

The continent of Africa has two faces. In some places one would find Africa at its best: forests with all sorts of fauna and flora and lovely mountains. But in other places Africa is bleeding from land degradation.
The best part of Africa is attracting thousands of tourists who are contributing a good share to our national budgets. But the bad news is that the Church in Africa is not doing justice to the catholic tourists who need spiritual accompaniment. In many places where these tourists visit do not have chaplains assigned specifically for them. I therefore call upon the synod fathers to pronounce to all diocese which cater for tourists to ensure that tourists are taken care of spiritually.
The second face of Africa is that of destruction. Land degradation through our irresponsible activities is rampant. As a result Africa is now facing severe droughts, soil erosion and even floods in some places. Given the situation, some people area forced to become ‘environmental refugees’. These environmental refugees are also suffering just like other refugees. We have to do justice to them as well. It is for this reason that I call upon this synod to put pressure on us all and on our governments, whether in Africa or Europe or America, to use our planet resources with moderation and in a sustainable manner.

[00293-02.03] [IS012] [Original text: English]

INTERVENTI “IN SCRIPTIS” DEI DELEGATI FRATERNI

Il seguente Delegato Fraterno ha consegnato solo per iscritto un intervento:

- Sua Grazia Owdenburg Moses MDEGELLA, Vescovo della Diocesi Luterana di Iringa (TANZANIA)

Pubblichiamo di seguito il riassunto dell’intervento non pronunciato in Aula, ma consegnato per iscritto dal Delegato Fraterno:

- Sua Grazia Owdenburg Moses MDEGELLA, Vescovo della Diocesi Luterana di Iringa (TANZANIA)

My intervention is from Instrumentum Laboris, chapter 1 section 11 p. 5, last sentence. However, much of it has been overtaken by the synod summary of 13th October. I will briefly speak on three areas namely repentance, resistance and collaboration.
I quote, “Basically what blackens {the} African society comes from the heart (Cf. Mtt. 15:18-19; Mk. 7:15; see also Gen 4)”. A special focus is given to Gen 4.
Forces that have depleted Africa have been both internal and external. Much has been spoken about external forces in this synod and over the years. I will concentrate on the internal forces.
Repentance: for true reconciliation, justice and peace to take place in Africa and to have viable metanoia, African leaders in all spheres of influence and in all walks of life must be transformed and be agents of transformation. While faith is probably feasible, repentance is not. The universal Church has to call African national leaders to repentance concerning atrocities, brutality, blood shedding, violence, deceit, misuse of natural resources, excessive use of power, abuse, rape, vote rigging, manipulation and corruption and many more others.
Resistance: the universal church has to resist and desist from leaders who do not fear God. Instead they should lead them to fear God, exercise truthfulness, respect freedom, justice and human rights and dignity of all people and seek peace and reconciliation.
Collaboration: With reverence and humility, I suppose, no one church denomination should stand alone in inculcating reconciliation, peace and justice. No one single church can shine alone and cause global palatability alone. Being the light of the world and the salt of the earth, the universal church has to foster the spirit of ecumenism amongst other denominations and be in dialogue with other faiths.

[00296-02.02] [DF005] [Original text: English]

INTERVENTI “IN SCRIPTIS” DEGLI UDITORI E UDITRICI

I seguenti Uditori e Uditrici hanno consegnato solo per iscritto un intervento:

- Sig. Ngon-Ka-Ningueyo (François) MADJADOUM, Direttore del Soccorso e Sviluppo Cattolico [SE.CA.DEV.] (CIAD)
- Sig.ra Marie-Madeleine KALALA NGOY MONGI, Avvocato, Ministro Onorario dei Diritti Umani (REPUBBLICA DEMOCRATICA DEL CONGO)
- Rev.da Suora Marie-Bernard ALIMA MBALULA, Segretaria della Commissione Giustizia e Pace della Conférence Episcopale Nationale du Congo (CENCO) e della Association des Conférence Episcopales de l’Afrique Centrale (ACEAC), Kinshasa, Rep. Dem. del Congo (REPUBBLICA DEMOCRATICA DEL CONGO)
- Dott. Victor M. SCHEFFERS, Segretario Generale della Commissione Giustizia e Pace dei Paesi Bassi, L'Aia (PAESI BASSI)
- Rev.da Suora Bernadette MASEKAMELA, C.S., Superiora Generale delle Suore del Calvario (BOTSWANA)
- Prof. Gustave LUNJIWIRE-NTAKO-NNANVUME, Segretario internazionale Mouvement d’Action Catholique Xavéri (MAC Xavéri), ha incarichi di responsabilità per il laicato nella Regione di Kivu (REPUBBLICA DEMOCRATICA DEL CONGO)
- Sig. Kpakile FÉLÉMOU, Direttore del Centro DREAM, Conakry (GUINEA)
- Sig.ra Rose BUSINGYE, Fondatrice e Presidente Meeting Point International, Kampala (UGANDA)
- Sig.ra Axelle FISCHER, Segretario Generale della Commissione “Giustizia e Pace” Bruxelles (BELGIO)
- Dott. Christophe HABIYAMBERE, Presidente di "Fidesco", Kigali (RWANDA)
- Rev.da Suora Mary Anne Felicitas KATITI, L.M.S.I., Madre Provinciale della Congregazione delle Piccole Serve di Maria Immacolata (ZAMBIA)
- Rev.da Suora Bédour Antoun (Irini) SHENOUDA, N.D.A., Madre Provinciale delle Suore di Nostra Signora degli Apostoli, Il Cairo (EGITTO)
- Rev.da Suora Cecilia MKHONTO, S.S.B., Superiora Generale delle Suore di Santa Brigida (SUDAFRICA)
- Sig. Maged MOUSSA YANNY, Direttore Esecutivo dell'Associazione dell'Alto Egitto per l'Educazione e lo Sviluppo (EGITTO)
- Dott. Orochi Samuel ORACH, Segretario Esecutivo Assistente del "Uganda Catholic Medical Bureau", Kampala (UGANDA)
- Sig. Emmanuel Habuka BOMBANDE, Direttore Essecutivo del "West Africa Network for Peacebulding" (WANEP) (GHANA)
- Sig. Jules Adachédé HOUNKPONOU, Segretario Generale del "Coordinamento Internazionale delle Gioventù Operaie Cristiane" (C.I.G.O.C.) (BENIN)
- Don Joaquín ALLIENDE, Presidente dell’Associazione Internazionale “Kirche in Not”, Germania (CILE)
- Dott. Munshya CHIBILO, Responsabile dei progetti di adozione a distanza, Associazione "Comunità Papa Giovanni XXIII" (ZAMBIA)
- Sig. Augustine OKAFOR, Esperto in amministrazione governativa (NIGERIA)

Pubblichiamo di seguito il riassunto degli interventi non pronunciati in Aula, ma consegnati per iscritto dagli Uditori e Uditrici:

- Sig. Ngon-Ka-Ningueyo (François) MADJADOUM, Direttore del Soccorso e Sviluppo Cattolico [SE.CA.DEV.] (CIAD)

Suite au conflit du Darfour, les réfugiés soudanais ont afflué à l’Est du Tchad à partir de 2003. Aux réfugiés qui sont près de 250 000, s’ajoutent plus de 1 500 000 têtes de bétail. Cette arrivée massive a accentué la pression sur les ressources naturelles.
Le SECADEV (Secours Catholique et Développement) gère trois camps de réfugiés: Kounoungou, Milé et Farchana qui habritent actuellement 55 000 personnes. coordonne l’assistance humanitaire, s’occupe de la mise en place des abris et infrastructures, de la distribution des vivres et du matériel, de l’approvisionnement en eau potable, de l’hygiène, de l’assainissement et de l’environnement.
La cohabitation pacifique entre les réfugiés et les populations d’accueil est lié au fait que les réfugiés et les populations d’accueil sont du même groupe ethnique. La seule question qui trouble ces bonnes relations de cohabitation est la question foncière.
Le SECADEV est une Caritas qui a pour mission de secourir d’abord et de “mettre debout” ensuite. Assez rapidement, avec le financement du réseau, Caritas a relancé les activités agricoles et d’élevage au niveau de quelques villages.
S’agissant des conflits autour de la paille, du bois de chauffe ou des terres, et des agressions aux femmes qui vont chercher du bois; le refus de donner des terres à cultiver aux réfugiés, etc.
Les alternatives suivantes ont été mises en place: une formation spécifique est donnée aux animatrices du secteur socio-communautaire pour suivre, accompagner les femmes victimes des agressions.
Le SECADEV fait ce qu’il peut pour “la mission de servir la paix”, il fait le service de la société sans distinction d’ethnie, de religion ni de nationalité: tous les hommes sont créés à l’image de Dieu et son devoir est de secourir celui qui est dans la détresse.
Le SECADEV travaille dans un milieu où l’islam est dominant, plus de 90% de la population, et donc son action est une forme de dialogue avec l’islam. Il est reconnu comme une œuvre chrétienne, mais il est apprécié et respecté.

[00209-03.03] [UD025] [Texte original: français]

- Sig.ra Marie-Madeleine KALALA NGOY MONGI, Avvocato, Ministro Onorario dei Diritti Umani (REPUBBLICA DEMOCRATICA DEL CONGO)

S’il est vrai que le nombre de chrétiens catholiques a augmenté depuis la première assemblée synodale, l’image de l’Afrique en a-t-elle pour autant été transformée? Les meilleurs de ses enfants ont participé ou participent à la gouvernance de leur pays, mais une fois en poste, ils changent de comportement, tout comme l’a évoqué dans cette salle l’un des pères synodaux qui a parlé de la coexistence de deux consciences! Ce sont les mêmes que l’on voit à la messe du dimanche, que l’on retrouve en même temps dans des groupes dits de réveil ou encore dans les loges!
Tant que régneront la pauvreté et la guerre, il sera difficile de trouver des familles unies, à l’image de celle de Nazareth, au sein desquelles, en plus de l’amour, l’éducation sera une priorité. L’éducation transforme l’être humain, pétrie de valeurs éthiques, elle peut combattre les faux dieux (fétiches, sorcellerie, enrichissement indu, égoïsme, mysticisme, etc.).
Il est urgent que notre Église:
- s’engage sans crainte sur le chemin, non seulement de la dénonciation, mais de la désapprobation, pourquoi pas de la condamnation du comportement déviant des leaders catholiques;
- les invite à restaurer la famille au sein de la société par une meilleure politique sociale qui permette également l’accès de tous à l’instruction;
- augmente les subventions allouées aux aumôniers des jeunes et des étudiants;
- intensifie la formation des laïcs et des familles chrétiennes notamment par une plus grande vulgarisation du compendium de la Doctrine sociale de l’Église, qui devrait être le livre de chevet de chaque homme de bonne volonté;
- augmente les moments et les espaces de collaboration entre elle et les différents acteurs;
- assure l’accompagnement des laïcs catholiques engagés en politique par des mécanismes bien compris de tous.

[00210-03.03] [UD026] [Texte original: français]

- Rev.da Suora Marie-Bernard ALIMA MBALULA, Segretaria della Commissione Giustizia e Pace della Conférence Episcopale Nationale du Congo (CENCO) e della Association des Conférence Episcopales de l’Afrique Centrale (ACEAC), Kinshasa, Rep. Dem. del Congo (REPUBBLICA DEMOCRATICA DEL CONGO)

Ce qui se passe dans notre continent africain interpelle notre conscience chrétienne. Beaucoup des pères synodaux ont déjà signalé que les causes de la pauvreté, des conflits souvent meurtriers sont multiples et je ne vais pas insister là-dessus, mais j’aimerais m’adresser surtout à nous disciples du Christ appelés à être sel de la terre et lumière du monde: n’y a-t-il pas un décalage entre la foi et la vie que nous menons? Cette question s’adresse non seulement à nos dirigeants, à nos politiciens, mais à nous tous membres de 1'Église.
Chaque année lors de notre assemblée plénière, nous les évêques de Madagascar commençons notre réunion par le partage de ce qui se vit dans chaque diocèse. Ceci nous a mené en 2007 à faire un synode national sur la vie des prêtres. Nous avons remarqué que nos prêtres ont besoin d’être soutenus, aidés pour que leur prédication se traduise en actes. La parole aussi importante soit-elle est insuffisante sans le témoignage de vie, comme on dit chez nous, la parole peut susciter de l’enthousiasme, mais c’est surtout le témoignage qui attire.
Ainsi, parmi les différentes résolutions qui ont été prises figurent:
un plus grand discernement dans le choix et la formation des futures prêtres,
la création d’un centre national pour la formation permanente des prêtres,
la participation de la famille dans la formation des prêtres,
sans oublier l’insistance sur l’accompagnement spirituel des prêtres.
De même, les efforts pour aider les laïcs à vivre leur foi en politique doivent être une grande préoccupation de l’Église. Le changement de mentalité, la conversion de cœur, voilà un grand défi pour l’Afrique pour que le développement soit palpable, pour que la justice et la paix règnent.

[00283-03.03] [IS002] [Texte original: français]

- Dott. Victor M. SCHEFFERS, Segretario Generale della Commissione Giustizia e Pace dei Paesi Bassi, L'Aia (PAESI BASSI)

The Church in Europe cannot distance itself from the political, social and economic problems of the African countries. In this intervention I'd like to pay attention to the Dutch response to the call of our sister commissions from abroad and from Africa in particular.
When it was created in 1968 by the Dutch Bishops' Conference, Justitia et Pax Netherlands was given the task of raising awareness within the Catholic community and beyond concerning the responsibility and ability of all people to play a part in bringing about justice and peace, both in our own country and worldwide. Justitia et Pax-Netherlands gives it a present-day interpretation, by informing, inspiring, motivating and mobilizing Catholics to contribute to the promotion of a just global society; and by influencing social and political processes, jointly with others in our civil society who share this vision.
Our solidarity with sister-commissions working for justice, peace and reconciliation can take many forms. We assist them in building up their capacity to standing up for their rights themselves, and take an active part in awareness raising, advocacy and lobbying in their country and internationally, developing a strategy to link moral indignation (as articulated by many bishops during this Synod) to practical political solutions that are presented at the right time and in the right way to our own government, at the European Union, at the United Nations.
I would like to encourage all bishops to invite the laity, women and men, to work with them in the justice and peace commissions at all levels of the Church.

[00239-02.02] [UD028] [Original text: English]

- Rev.da Suora Bernadette MASEKAMELA, C.S., Superiora Generale delle Suore del Calvario (BOTSWANA)

I present my topic as Diocesan Congregations vs Self Reliance for empowerment. I refer to The Instrumentum Laboris chapter 1 (20) which talks about self sufficiency in view of the fact that aid to Africa is diminishing. I want to believe that we have come a long way as Africans and many of our countries have moved from extreme poverty to a more descent state of economic affair. In the case of diocesan congregations, it is not only foreign aid that is diminishing, but diocesan support is also minimal or even not there to sustain them, let alone their structures and projects.
Diocesan congregations are part of the structure of the Church. If they are to participate in the mission of the Church at all levels including the highest level of policy, advocacy in all spheres, then they need to be spiritually, theologically and professionally formed, and how can they be formed if they do not have the means? This is the challenge that I want to address not only to the leadership with Diocesan congregations but to the Diocesan congregations themselves to rise up and do something.
In my view therefore, Most Reverend Fathers and Mothers, I strongly believe that if we diocesan congregations are to be agents of justice, peace and reconciliation (of course starting with ourselves in our communities) we have to take greater initiatives to empower ourselves. This in my view can also foster greater collaboration with the Church leaders.
My appeal therefore to the diocesan congregations is: to consider seriously embarking on diversifying our economic source and be self reliant. To diversify our apostolate and train sisters who can participate at the highest level in various forums. Lastly to be prepared to move beyond the boundaries of our dioceses to offer our expertise at national, regional and international level.

[00244-02.02] [UD029] [Original text: English]

- Prof. Gustave LUNJIWIRE-NTAKO-NNANVUME, Segretario internazionale Mouvement d’Action Catholique Xavéri (MAC Xavéri), ha incarichi di responsabilit? per il laicato nella Regione di Kivu (REPUBBLICA DEMOCRATICA DEL CONGO)

Un bref aperçu objectif sur l’Afrique de ces temps nous révèle que 60% à 70% de la population africaine ont moins de 30 ans. Cette jeunesse vit dans des crises. Quoique Africains, les jeunes sont davantage tournés vers un style de vie, d’attitudes, de valeurs et de pensée inspirés du monde occidental.
Ils mènent généralement une vie sans idéal et sans espoir d’un lendemain sûr. Ceux qui ont la chance d’étudier le font sans espoir d’emploi à court ou à moyen terme.
Il s’en suit un chômage systématique et une dispersion de la jeunesse caractérisée par l’engagement dans les groupes armés, la fuite des cerveaux et les immigrations clandestines, la délinquance juvénile sous toutes ses formes, la toxicomanie, la prostitution, etc.
L’inadéquation entre les infrastructures d’éducation et l’évolution démographique a des effets néfastes sur la capacité de la jeunesse avec toutes les conséquences que cela implique à tous les niveaux.
Moralement vulnérables, c’est par eux que passent les nouvelles idéologies, les sectes, l’homosexualité, la toxicomanie, le trafic des êtres humains, le recrutement des mercenaires et des rebelles armés.
Futurs dirigeants des institutions gouvernementales et ecclésiales, les jeunes ne bénéficient pas d’une attention et d’un accompagnement proportionnels a leur importance démographique.
La durabilité de la réconciliation, de la justice et la paix en Afrique, pourrait avoir comme acteurs les jeunes et les Mouvements d’Action catholique à l’instar du Mouvement Xaveri.
Cette mission à leur confier requiert la formation permanente des cadres. En outre, il conviendrait de promouvoir l’inculturation, de favoriser et de soutenir les rencontres des jeunes et des membres des mouvements de divers pays et de diverses régions afin de leur offrir des occasions d’échanges d’expériences de paix de justice promoteurs de la cohabitation pacifique; et agents d’Évangélisation témoins de leur foi dans le contexte africain actuel, aimant leur culture et s’y référant pour la transmission du Message et le développement.

[00245-03.03] [UD030] [Texte original: français]

- Sig. Kpakile FÉLÉMOU, Direttore del Centro DREAM, Conakry (GUINEA)

Dans l'Évangile de Matthieu, au chapitre 25, le Seigneur se reconnaît dans les pauvres. En Jean il dit aux disciples “Celui qui demeure en moi, et moi en lui, celui-là porte beaucoup de fruit; car hors de moi vous ne pouvez rien faire” (Jn 15).
Voilà les dimensions de la Communauté de Sant'Egidio: rester dans le Christ et aimer les pauvres et s'ouvrir à la ville, au monde. Dans près de trente pays africains, nos Communautés vivent au rythme de la prière, à celui des pauvres: Sant'Egidio est un ami certain, et un secours fidèle de tous: prisonniers, les enfants orphelins, enfant de la rue, étrangers, les malades, les patients du VIH/SIDA et famille, les réfugiés la liste est longue. Nous avons le service pour la paix, il est au bénéfice de tous, riche comme pauvre, aujourd'hui très connu après les accords de paix du Mozambique signés en 1992, grâce à la médiation de la Communauté et du Gouvernement italien. Les universités en Guinée, en Côte d'Ivoire, au Cameroun, etc. sont les nouveaux aréopages où nous avons souvent proposé l'Évangile. Notre expérience de mouvement nous fait comprendre combien sont nombreuses les questions adressées à l'Église en Afrique, mais aussi combien l'Esprit y souffle. Que c'est beau de voir des laïcs africains s'engager dans la prière et pour les pauvres. Dans les mouvements, les africains se libérènt de l'esprit de victimisation, de la résignation et de la peur inutile des pratiques occultes, si répandues sur notre continent.
Les mouvements sont souvent un pont entre Afrique et Nord du monde, ils suscitent des laïcs capables de rompre les distances. En conclusion:
- Le Synode, il nous semble, est l'occasion opportune d'encourager les mouvements de laïcs, ils sont mieux adapter à récupérer les jeunes sans foi et de répondre aux besoins de foi, de spiritualité de leur état d'âme et d'amitié efficace qui répond aux problèmes qu'ils vivent.
- Les jeunes, souvent dépaysés, désirent une vie digne. Ils cherchent un avenir meilleur et tâchent d'aimer leurs pays. Servir les pauvres, pour eux, c'est aussi une libération de la dictature du matérialisme pratique qui menace leurs vies. Ici la rencontre avec les musulmans est concrète et moins crispée. Les Évêques du nord et ceux d'Afrique doivent se faire plus amis, plus confiance, ils doivent avancer leur regard de l'histoire.
- Les Évêques d'Afrique devraient saisir ce synode pour mettre fin en Afrique aux prorogations des mandats présidentiels expirés ou en voie de l'être. Et cela sous toutes les formes possible de présentation. De même restreindre totalement les “legs” du pouvoir central à la progéniture. Vous serez applaudis et soutenus par l'Afrique qui souffre et le monde entier indigné. Nous courrons un fort risque dans les 10 prochaines années que la société africaine aura de nouveaux rebelles qui seront les conséquences des mandats présidentiels déjà prorogés.

[00246-03.04] [UD031] [Texte original: français]

- Sig.ra Rose BUSINGYE, Fondatrice e Presidente Meeting Point International, Kampala (UGANDA)

La fede deve penetrare gli strati profondi dell'umano, deve arrivare là dove si formano i criteri di percezione delle cose, deve penetrare anche ciò che è considerato profano e lo trasforma in un bene per tutti.
C'è un punto di partenza. L'inizio è nel gesto di Dio.
Se l'uomo ci crede, è la strada perché possa riconoscersi e vivere questa appartenenza, questo attaccamento a Dio, obbedendo alla sua compagnia, la Chiesa, arrivando così alla felicità, alla giustizia e alla pace per se stesso e per tutti. Un uomo che sa da dove viene e dove sta andando. Dalla fede nasce un criterio nuovo di rapportarsi con le cose, con i figli, con la scuola, la politica, l'ambiente.
Per costruire giustizia, riconciliazione e pace non possiamo non partire dal costruire l'umano, aiutare l'uomo a essere se stesso, essere uomo; non partire da un particolare, ma dalla sua totalità.
L'uomo "è" desiderio di giustizia, di pace, di riconciliazione. Il Sinodo per me è una occasione di scoprire qual è il significato di queste parole, cioè qual è il significato della vita e di tutti problemi che ci sono in Africa e nel mondo intero. Il Sinodo è per me una provocazione a scoprire la piena dignità della vita umana.
Senza la coscienza della nostra umanità non possiamo aiutare noi stessi e tanto meno dare un reale aiuto agli altri. Invece di aiutare gli altri e noi stessi, continueremo a lamentarci, ad offrire soltanto la compassione e, pur di rispondere qualcosa, li inganniamo.
Se uno coglie il significato per sé e il valore della vita umana, tratta se stesso e gli altri bene, ha le ragioni adeguate per il cambiamento della vita e diventa un punto di cambiamento per tutti, come sono stati i monaci benedettini che hanno costruito la civiltà europea. Ma quando anche loro hanno ceduto nella fede, è entrato il dualismo e la divisione, che porta distruzione e caos.
Dalla fede ho visto nascere un popolo nuovo, un popolo cambiato. In Uganda un gruppo di malati di Aids poverissimi vivono spaccando sassi e vendendoli ai costruttori; mangiano una volta al giorno. Quando hanno saputo dello tsunami e poi dell'uragano Katrina in America, quando gli abbiamo chiesto di pregare per le vittime, ci hanno detto: "Sappiamo cosa vuol dire vivere senza casa, senza mangiare. Se appartengono a Dio appartengono anche a noi". Si sono organizzati formando gruppi a spaccare i sassi; alla fine hanno raccolto duemila dollari e li hanno inviati all'ambasciata americana. E quest'anno dopo il terremoto a L'Aquila hanno detto: "Questi sono italiani, il Paese del Papa; sono nostri amici, anzi la nostra tribù" e hanno raccolto e inviato duemila euro. I giornalisti si sono scandalizzati: sono venuti a vedere se questa gente era povera veramente. Secondo loro non è giusto: quando uno fa la carità dà ciò che avanza, non dà ciò di cui ha bisogno. Una donna malata ha detto loro: "Il cuore dell'uomo è internazionale, non ha razza, non ha colore, e si commuove".

[00247-01.03] [UD032] [Testo originale: italiano]

- Sig.ra Axelle FISCHER, Segretario Generale della Commissione “Giustizia e Pace” Bruxelles (BELGIO)

Le pardon est un DON. Il se donne et se reçoit au plus haut degré de la liberté.
Ce que nous pouvons et devons faire, c’est aider à créer les conditions qui favorisent ce pardon.
La paix est le désir de Dieu, elle a pour autre nom celui de Jésus. Aussi, posons-nous la question: comment relier la paix annoncée dans la foi, et la réalité déchirante de notre monde?
La Justice est complexe, elle a différents visages. Transitionnelle, la justice met en route des processus pour mettre fin au conflit et aboutir à la réconciliation, en suivant des mécanismes tantôt non judiciaires, tantôt judiciaires. Car punitive, la justice peut l’être aussi: sur le plan national d’abord et, si celui-ci fait défaut, sur le plan international, au moyen de la Cour Pénale Internationale ou des tribunaux pénaux internationaux. La Justice peut également être restauratrice, en vue de réparer les préjudices causés. Enfin, la justice peut être rendue en suivant des rites traditionnels.
Ces différents aspects de la justice sont complémentaires, et rien n’empêche un pays de tirer les leçons de ce qui été bien fait ailleurs dans le monde. Mais l’on ne prendra le chemin de la réconciliation que si chaque population reçoit une formation civique et une conscience politique, dont les acteurs politiques et économiques seront obligés de tenir compte. Si ceci est vrai pour l’Afrique, c’est vrai aussi pour les pays dits “développés”.
Les violences sexuelles, atroces en elles-mêmes, le sont plus encore en tant qu’arme de guerre: elles sèment sciemment la terreur dans des communautés, et déstructurent la société. D’innombrables femmes subissent ces violences. Encore vivantes, elles restent debout, pour leurs enfants et leurs familles. J’en connais qui cultivent leur champ la nuit au risque de leur vie, pour que la communauté puisse continuer à se nourrir.
Être victimes n’est pas un rôle dévolu aux femmes. Elles sont actrices de justice, de paix et de réconciliation. Le reconnaître engage notre dignité à chacune, à chacun, dans l’Église et dans la société. Pour œuvrer ensemble à ce que la paix soit le fruit de la justice.

[00248-03.03] [UD033] [Texte original: français]

- Dott. Christophe HABIYAMBERE, Presidente di "Fidesco", Kigali (RWANDA)

La communauté de l’Emmanuel, fondée par Pierre Goursat, a été commencée au Rwanda par Cyprien et Daphrose Rugamba en 1990. Dès le départ, elle a regroupé des rwandais sans distinction d’ethnie. Cyprien, disait toujours: “Il n’y a pas de Hutus ni de Tutsis, nous sommes tous des enfants de Dieu”. Notre communauté a payé un lourd tribut pendant le génocide: une vingtaine de frères - dont Cyprien et Daphrose - sont morts en 1994, en laissant de très beaux témoignages. En 1997, d’autres frères sont morts dans les camps de Bukavu après avoir évangélisé jusqu’au don total de leur vie.
Elle a participé à l’élaboration du chemin de réconciliation que l’Église du Rwanda a mis au point avant le Grand Jubilé.
L’Emmanuel est aussi engagé dans le soutien des catholiques qui sont engagés en politique et dans les hautes sphères de l’appareil dirigeant de notre pays à travers le Cercle St Thomas More. Ce groupe d’appui prie et jeûne pour les politiciens quand ils sont confrontés à des situations critiques ou des décisions difficiles, et leur fournit retraites, formations, documentations en rapport avec la foi catholique.

[00249-03.03] [UD034] [Texte original: français]

- Rev.da Suora Mary Anne Felicitas KATITI, L.M.S.I., Madre Provinciale della Congregazione delle Piccole Serve di Maria Immacolata (ZAMBIA)

Speaking as an African woman and a Zambia woman in particular, I ask this Synod to pay special attention to dignity of women that still needs to be fostered in both Church and Society. I feel women have no real voice when it comes to their places and rights and their contributions to the task of evangelization.
This important issue of women must be dealt with by our Church if our consideration of Reconciliation, Justice and Peace is to be grounded in the reality of our African Continent. We know well that women are burdened with heavy responsibilities in today's difficult economic situations, especially at grassroots level, and have to cope with a lot of abuses and violence both in their homes and society at large.
What can we learn from the example of Our Lord Jesus Christ in responding today to the challenge of justice for women in Africa? Recall that Jesus grew up and proclaimed the message of the Kingdom in a male-dominated culture and society. But how did women fare in the company of Jesus? Listen to the words of Luke 8: 1-3.
Considering the status of women in his time, what Our Lord Jesus did was absolutely revolutionary. Contrary to the strong religious and cultural norms of the day, Jesus wanted the restricted and privileged circles that lived with him as he went from village to village to include women. Cannot our Church of today in Africa, and in the wider world, follow this revolutionary example of Jesus?
Surely, the Church as Family must live this Justice within herself, and Justice demands that we look seriously at the places and treatment of women in the Church, and how women could be more part of the decision-making process, especially as women pastoral agents.

[00250-02.02] [UD035] [Original text: English]

- Rev.da Suora Bédour Antoun (Irini) SHENOUDA, N.D.A., Madre Provinciale delle Suore di Nostra Signora degli Apostoli, Il Cairo (EGITTO)

Rôle d’éclaireurs spirituels et d’animatrices: nos communautés interculturelles et la vie communautaire, font de nous des témoins de communion et d’amour, dans un monde brisé.
Rôle dans l’éducation et le développement social: un témoignage à la vérité du message évangélique et à la sincérité des chrétiens dans leur foi. Une attention particulière pour les pauvres, les émigrés, qui sont des terrains favorables à la conversion à l’islam.
Rôle d’aide aux Chrétiens à approfondir l’esprit d’appartenance à la patrie.
Le dialogue Interreligieux sous toutes ses formes: le dialogue de vie, le dialogue dans la vie, un dialogue populaire et quotidien.
Le dialogue d’action, par lequel les chrétiens collaborent avec leur frères et sœurs au développement intégral et à la libération des gens.
Le dialogue d’expériences religieuses, oser dire ma foi et oser reconnaître les valeurs religieuses de l’autre différent dans sa croyance.
Quel que soit le chemin déjà parcouru, et les “acquis” de nos activités apostoliques, nous sommes invitées à toujours progresser et à faire face à quelques défis:
Dans la perspective de la foi et de la réconciliation, il est urgent d’accroître la formation religieuse des jeunes Sœurs pour vivre intensément ces formes de dialogue, l’écoute, la collaboration, les contacts et le défi de la différence et du développement qui permettent un regard bienveillant et une ouverture d’esprit et approcher l’islam comme une religion, une foi, une croyance et non comme des ennemis, des agresseurs ou des terroristes. Si nous voulons que le fanatisme diminue, faisons travailler ensemble musulmans et chrétiens.
Le vrai défi à relever pour l’avenir est celui de l’ignorance, de la misère et de l’injustice. Terrain fertile pour la violence et l’extrémisme. Trouver une réponse compatissante et créative, jaillit de notre être profond de femmes aux nouvelles situations de souffrances, d’exclusion, de pauvreté et de marginalisation, spécialement dans les grandes villes. Accueillir mais aussi prendre le temps “d’aller vers eux”.

[00251-03.04] [UD036] [Texte original: français]

- Rev.da Suora Cecilia MKHONTO, S.S.B., Superiora Generale delle Suore di Santa Brigida (SUDAFRICA)

To truly understand the idea of the Church as family, we have to look at the values of the family in· the African context. Members of a family care for each other and their lives and actions reflect the image of one united body, this is also an aspect summarized in one word - UBUNTU. We church leaders, bishops, priests and religious are called to be examples of the family of God especially in situations that call us to do so, we ought to continuously reflect on how we are witnessing to this reality .
What are some of the problems facing Diocesan Women Religious?
1.Lack of education which in most cases disadvantages the Diocesan Sisters from participating at a higher level of apostolate in the Church which can make them better persons and improve their living conditions.
2.High expectations from family members for financial support, from the Sisters, which causes inner conflict and to a large extent harm to the community. This also leads some sisters to be too attached to their biological families.
3.The trauma of experiencing the loss of so many members of one’s family due to HIV/AIDS. Children of parents who die from HIV/AIDS are left as orphans with no one to take care of them.
4.Poor working conditions for the sisters especially due to lack of proper contracts or no contracts signed with the respective Church leaders.
In the light of these problems the Sisters are torn between family and religious life, they live unfulfilled lives which are against what Christ called them to, when He says: " If you want to follow me, go sell everything and follow me".
If we are to be a Christian family then my appeal would be that we should care for one another and consider:
- Equal treatment for both diocesan priest and sister.
- Good family ministry that will educate our people about the Church and in particular about religious life so as to reduce high expectations from these consecrated men and women.
- We cannot talk of justice outside without revisiting our own structures and improving the conditions of work for our workers including the Diocesan Sisters.

[00267-02.03] [UD039] [Original text: English]

- Sig. Maged MOUSSA YANNY, Direttore Esecutivo dell'Associazione dell'Alto Egitto per l'Educazione e lo Sviluppo (EGITTO)

The questions which are always asked by Christians living in countries with Muslim majority are: l. Should we, Christians, enter into dialogue with Muslims who sometimes show hostility and violence from extremist Islamic groups and intolerance and rejection from our neighbours?
3. How can the church members work towards building lasting peace?
Allow me to speak of the experience of the Justice and Peace Commission in Egypt which was one of the first initiatives in Egypt.
In the eighties and nineties Egypt lived a difficult time of violence from Islamic extremist groups ... top officials, writers, policemen and many Christians were victims of this violence. The justice and peace commission in 1992 invited Muslims and Christians in a round-table meeting [writers, journalists, media experts, human rights activists, members from Muslim brotherhood movement and members from different parties] justice and peace commission offered a platform for free expression of one’s points of view.
The idea behind this dialogue was to diagnose the problem, suggest solutions if possible and reinforce the values of citizenship, tolerance and acceptance. This dialogue was published in a book under the title of National Dialogue. Till now we can see the results of that dialogue when the participants defends the values and ideas of reconciliation and citizenship. Some of the important points that came up in this meeting to which we need to pay attention are:
- The importance of working with children in schools to inculcate in them indirectly the values of reconciliation, acceptance, etc.
- Clearing the education curriculum from all the texts that lead to increased intolerance and hatred.
- The importance of the media which sometimes work against peace building.- Attention should be paid to the message given by religious men, Muslims and Christians alike.
- Finally I think dialogue should not remain aloof as though it was for the elite and inside closed rooms but be put into practice. It should reach the public to have an effect.
So let us continue dialoguing with our Muslim brothers to build a better world reconciled, peaceful and just.

[00268-02.03] [UD040] [Original text: English]

- Dott. Orochi Samuel ORACH, Segretario Esecutivo Assistente del "Uganda Catholic Medical Bureau", Kampala (UGANDA)

Significant contributions have indeed been made to health by religious bodies in all African countries largely due to support from our brothers and sisters outside the continent. Church health facilities have sustained care to the poor in most moments of conflicts. They have become the beacon of hope where corruption has riddled the national health system. But not only wars have destroyed health facilities and schools. Sustainability of these huge contributions is now also economically threatened.
Majority, if not all, governments in Africa remain unable to provide health care single-handed. Yet there is a big move to shift foreign support going to non-state organisation to general budget support of governments. The Paris Declaration on Aid Effectiveness and the Accra Plan of Action (2008) aims at channeling aid through governments and having governments in the driving seat. In principle this is good. But the changing aid modalities make access to resources by churches quite dependant on the mood of individual African governments. In Uganda budget support from government is dropping and last year financed only 19% of recurrent costs of religious health facilities. Yet demand for care and unit cost of services keep rising tremendously making it difficult to reduce user fees for the poor; at the same time government demands that religious health facilities should provide free health care.
In countries where religious bodies are viewed as critics of government policies, Paris Declaration could provide opportunity for governments to restrict access to aid money by institutions belonging to such religious bodies. Yet we know these donor monies come from Catholics as well in those countries who hope that Catholic health facilities will also be beneficiaries.

[00269-02.03] [UD041] [Original text: English]

- Sig. Emmanuel Habuka BOMBANDE, Direttore Essecutivo del "West Africa Network for Peacebulding" (WANEP) (GHANA)

One critical issue underpinning violent conflicts in many African Communities is how to deal with the burden of the History. The antecedents of history from the slave trade to colonization sowed mistrust and division between groups which has now become a fault line around which some political and civic leaders mobilize their people against others to win votes and secure power. Many communities are holding on to a narrative of the past as victims to justify their hatred for others. Others are holding on to a narrative of the past as victors to continue to claim dominion over others. In both cases, a vicious cycle of violence and raging destruction is enslaving all of us as victims of the injustices of the past. This can no longer continue. It is time to design and put in place the functioning structures that must bring forth the true meaning of Justice and Peace. This is the Justice and the Peace the Instrumentum Laboris exhorts under paragraphs 44, 45, 46 and 47.
In Ghana, the Episcopal Conference of Catholic Bishops has invited Civil Society Organizations such as WANEP to support the efforts of the Bishops in promoting intercommunal and intra communal dialogue. This engagement is inclusive of political and civil leaders. Communities who have been torn apart for over 80 years such as Nkonya and Alavanyo have overcome violence. They are learning to co-exist peacefully and how to deal with their disagreements non-violently and with mutual respect for one another.
In 2008, Ghana had to deal with challenges similar to those of many other African Countries leading up to general elections in December 2008. In expressing concretely the prophetic mission of the Church, the Bishops engaged pro-actively at the time it was most needed, providing an enabling space with civil society dialogue support in which the leaders of the main political parties encountered one another and shared frankly their mistrust and suspicions about one another and therefore the perceived outcomes of the elections. This space held the leaders accountable to their responsibilities to ensure non-violence in the elections. This process of engagement through dialogue also mitigated the potential for post election violence.
The current trends clearly indicate that elections in Africa will be highly contested with the potential for increased election related violence.

[00270-02.03] [UD042] [Original text: English]

- Sig. Jules Adachédé HOUNKPONOU, Segretario Generale del "Coordinamento Internazionale delle Gioventù Operaie Cristiane" (C.I.G.O.C.) (BENIN)

Tels est résumé en deux points le but de la JOC depuis qu’elle a été créé en 1925 par le Père Joseph Cardijn pour aider les jeunes de la masse populaire à mettre leur vie en lien avec la foi et à réduire l’écart de la contradiction qui existe entre la Vérité de la Réalité et la Vérité de Foi. La mission d’annoncer l’Évangile aux nations est toujours d’actualité et celle d’apporter, la lumière de l’Évangile aux couches les plus vulnérables victimes de toutes sortes d’injustices est plus que jamais urgente.
Au niveau national, les mouvements organisent des formations à l’engagement et à la responsabilité, des recollections et des campagnes d’action au cours desquelles les jeunes ont été de véritables “apôtres des jeunes auprès des jeunes”.
Au niveau sous-régional et international, et, après “Ecclesia in Africa” le Secrétariat International de la JOC a organisé 12 rencontres d’échange et formation des responsables nationaux, aumôniers et accompagnateurs.
Le bénéfice de ces rencontres est qu’elles favorisent la solidarité entre les jeunes, le brassage culturel, l’échange de différentes réalités socioculturelle et politique, l’ouverture d’esprit et la prise de conscience par les jeunes de la dimension régionale ou internationale des situations qu’ils vivent.
Le tableau de la situation de la jeunesse en Afrique n’est pas très reluisant.
Le poids des difficultés éloigne les jeunes de leur foi. Ils dissocient la vie professionnelle de leur foi. Ils sont spirituellement fragiles et n’ont pas conscience que l’engament dans l’Église peuvent les aider à être plus forts. Ils ont besoin d’être rejoints par des jeunes de leur âge et de leur profession pour être transformés.
Je voudrais suggérer que :
- la connaissance sur l’Action catholique soit renforcée dans les séminaires pour préparer les futurs prêtres à ce type d’accompagnement;
- les mouvements d’Action Catholique soient aussi utilisés comme moyens stratégiques dans le plan d’Action Pastoral, pour opérer la réconciliation dans la justice et dans la paix.

[00279-03.04] [UD043] [Texte original: français]

- Don Joaquín ALLIENDE, Presidente dell’Associazione Internazionale “Kirche in Not”, Germania (CILE)

L’incarnation du Verbe n’est pas seulement le contenu de notre message, mais aussi la méthode de notre action. Nous savons que l’étymologie grecque du mot “méthode” signifie chemin pour aller au but. D’autre part, la capacité incarnationale de la culture africaine est connue. Moi je viens aussi d’une culture non purement européenne. Je viens d’Amérique latine et j’appartiens au Mouvement marial de Schœnstatt fondé par un prêtre prophétique qui a apporté à l’Église une pédagogie de la liberté pour la maturité chrétienne. J’étais le recteur du Sanctuaire National du Chili, ma patrie, dédiée à Notre Dame. Tout ça m’a permis d’expérimenter d’une façon concrète cette méthode de l’incarnation. J’ose vous présenter respectueusement, trois réflexions.
La tradition mariale de l’Église est un trésor précieux qu’on doit soigner et faire grandir. Elle n’est pas une réalité qui est là comme une chose, qui existe comme un fait naturel.
La présence féminine de Marie est nécessaire pour trouver la bonne synthèse entre la foi révélée et la richesse affective de l’homme et de la femme. Elle a un charisme pédagogique pour établir la relation entre la foie révélée et la vie existentielle, entre personnes et communautés, entre la construction de l’Église et la fraternité solidaire dans le monde et dans la culture.
L’Esprit Saint a conduit à la sainteté plusieurs baptisés de l’Afrique. Ce sont d’émouvantes histoires d’amour qui devraient devenir signes et forces missionnaires. Beaucoup d’entre eux pourraient être béatifiés et canonisés.
Il y a des cas d’une exemplarité exceptionnelle sur lesquels on pourrait concentrer ensemble nos efforts. Pensons à l’histoire merveilleuse du témoignage de réconciliation des martyres du Séminaire de Buta au Burundi. Dans une vision plus générale, peut être il serait utile de préparer un manuel pour les béatifications en Afrique.
Dans la tradition vivante de l’Église, les sanctuaires sont un espace privilégié d’évangélisation et de sainteté. Aussi les religions naturelles et l’islam ont des lieux saints. Pour nous, le Verbe incarné a sanctifié les temps et la terre. D’autre part, l’Église a le temps liturgique et a la localité du temple.
L’histoire de la pastorale nous dit que pendant des siècles les méthodes de l’incarnation ont eu dans les sanctuaires des centres de créativité audacieuse pour évangéliser et sanctifier le peuple.

[00280-03.03] [UD044] [Texte original: français]

- Dott. Munshya CHIBILO, Responsabile dei progetti di adozione a distanza, Associazione "Comunità Papa Giovanni XXIII" (ZAMBIA)

I want to emphasise the importance of working for reconciliation with young people, through a non-violent approach that promotes education for the very poor. I illustrate this with the specific experience of our Community Pope John XXIII in one of our projects in Ndola, Zambia, with street chidren, in this case with boys.
Our Community noticed the fact that when we went to throw rubbish to a dumping place, we used to find boys there who came to offload our refuse and then immediately started sorting it out. The boys were organised in such a way that the eldest was the team leader and was giving instructions to the youger ones.
Our Community Pope John XXIII developed an interest in the situation and started going to the dumping site every other day for one hour. We talked with them and occasionally took them some food. In the process we became friends, listening to their stories of why they were found in such a dangerous place. Some of the reasons were as follows:
- Most of them were orphans, having lost one or both parents due to various diseases, including malaria or HIV and AIDS.
- No school for them because they had no one to pay the necessary costs.
- No work for them because they had no paper from a school.
- Poverty was the common experience in their homes.
- In some cases, property, including the house, had been grabbed by relatives when their father died, and the children were threatened to be killed using witchcraft if they resisted or tried to go to the police or to court.
CHICHETEKELO is a centre of attraction to both the Government and the local people. Some boys have completed secondary school and are now in colleges, as those with skills have secured regular employment in good companies.
I believe that this experience of our Community is clear testimony of a non-violent act of Justice and Peace in the Truth, whereby people are reconciled among themselves and with their God. Indeed, sustainable resolutions are possible to be found in order for our children to be better protected and to be given the chance to grow into good people of the world and good people of God.

[00281-02.02] [UD045] [Original text: English]

- Sig. Augustine OKAFOR, Esperto in amministrazione governativa (NIGERIA)

The 2007/2008 edition of the Human Development Report published by the United Nations Development Programme shows that all, but three, countries in Sub-Saharan Africa fall into the category of the least developed countries in the world. The poverty facts/statistics are getting worse in most African countries.
I believe strongly that governments in all countries, and more so in Africa, bear the primary responsibility for lifting their citizenry out of abject poverty and that governance is all about sustainable human development. In the Encyclical Letter “Populorum Progressio” Pope Paul VI articulated his vision of development as the “goal of rescuing people, first and foremost, from hunger, deprivation, endemic diseases and illiteracy”. It is suggested that the State should direct its energy and resources to drastic improvement in education, food security, development of its social and physical infrastructure, gender equity, enhancing the internal capacities of disadvantaged communities. We must in this regard, emphasize the promotion of active participation of civil society not only in governance but in all facets of human and social capital development.
The question that arises from the foregoing is “What is the role of the Church in addressing the development challenges faced by African countries?” The Holy Father, Pope Benedict XVI, dealt extensively with this issue in the Encyclical Caritas in Veritate. First, he recognized the need to grow “new forms of engagement to address the challenges of today's world”. The Church is an integral part of the society and should show greater involvement in the human and social development agenda of the State.
It can play this role through an institutionalised mechanism to drive its participation or interest in the formulation and implementation of public policies and programmes. It should also develop structures to facilitate and promote dialogue, partnership and regular contact with government and its agencies. The Church in Africa should increase its visibility as a voice of the voiceless and disadvantaged members of the society. The lay faithful should be sensitised and incorporated in this Church-and-State enterprise. Permit me, as a final note, to quote the advice of the Holy Father in Caritas in Veritate that “man is the source, the focus and the aim of all economic and social life”.

[00294-02.03] [UD046] [Original text: English]

AVVISI

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

CONCERTO IN ONORE DEL SANTO PADRE

L’Accademia Pianistica Internazionale “Incontri col Maestro” di Imola offrirà un concerto in onore e con la presenza di Sua Santità Benedetto XVI. Sabato 17 ottobre 2009, alle ore 18, presso l’Aula Paolo VI in Vaticano, la pianista cinese Jin Ju si esibirà su sette strumenti appartenenti alla Collezione di Palazzo Monsignani di Imola, dal fortepiano a tavolo di fine ‘700 al grancoda moderno degli inizi del ‘900. Il concerto ripercorre sinteticamente la storia e l’evoluzione del pianoforte sugli strumenti originali, e ricorre nel ventesimo anniversario dell’Accademia, fondata nel 1989 da Franco Scala. Missione dell’Accademia è formare concertisti mediante un’accurata selezione di talenti, una proposta didattica di eccellenza, lo studio di programmi musicali mirati alla formazione di ampi repertori. Jin Ju, nata a Shangai nel 1976 da una famiglia di musicisti, intraprende lo studio del pianoforte all’età di quattro anni. Ha conseguito il Master al Conservatorio centrale di Pechino e il diploma d’onore all’Accademia Chigiana di Siena. Attualmente è assistente di pianoforte presso l’Accademia Pianistica Internazionale di Imola. Per l’occasione saranno eseguiti: J.S. Bach, Preludio n.1 dal clavicembalo ben temperato, vol. 1 BWV 846; D. Scarlatti, Sonata in do magg. K 159, con Fortepiano da tavolo Wood small, Edimburgo fine ‘700; W.A. Mozart, Variazioni KV 500, con Fortepiano Johann Schantz, Vienna 1798 ca.; C. Czerny, Variazioni su «La ricordanza» op.33, con Fortepiano Johann Schantz, Vienna 1820 ca.; L.van Bethoven, Sonata quasi una fantasia in do min. op. 27 n. 2 «Al chiaro di luna», con Fortepiano Conrad Graf n. 1041, Vienna 1825 ca.; F. Chopin, Ballata n.4 in fa min. op. 52 con Pianoforte Erard, Parigi fine ‘800; P.J. Tchajkovsky, Da «Le stagioni» op. 37, ottobre n.10, agosto n. 8 con Pianoforte Steinway&Sons 1885; F. Liszt, Parafrasi sul Rigoletto di G. Verdi R. 267, con Pianoforte Steinway&Sons 1900. I Signori giornalisti possono chiedere il biglietto-invito presso l’Ufficio accreditamenti della Sala Stampa della Santa Sede.

[00295-01.03] [RE000] [Testo originale: italiano]

CONFERENZE STAMPA

La seconda Conferenza Stampa sui lavori sinodali (con la traduzione simultanea in italiano, inglese, francese e portoghese) si svolge nell’Aula Giovanni Paolo II della Sala Stampa della Santa Sede oggi, 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

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

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

Le Conferenze Stampa sono presiedute da Rev. P. Federico LOMBARDI, S.I., Direttore della Sala Stampa della Santa Sede, Segretario ex-ufficio della Commissione per l’Informazione della II Assemblea Speciale per l’Africa del Sinodo dei Vescovi.

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:
- Venerdì 16 ottobre 2009 (con la presenza di un Padre sinodale per ogni gruppo linguistico; pubblicheremo l’elenco di nominativi nel Bollettino che uscirà domani giovedì 15 ottobre in primo pomeriggio, a conclusione della Quindicesima Congregazione Generale)
- 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 i riassunti delle Relazioni dei Circoli Minori, che verranno presentati dai Relatori dei Circoli Minori nella Quindicesima Congregazione Generale di domani mattina, giovedì 15 ottobre 2009, sarà a disposizione dei giornalisti accreditati a conclusione del “Briefing”.

COPERTURA TV IN DIRETTA

Sarà trasmessa in diretta sui monitor nella Sala delle telecomunicazioni, nella Sala dei giornalisti e nell’Aula Giovanni Paolo II della Sala Stampa della Santa Sede:
- 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:
- 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]