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06 - 12.10.2010
SUMMARY
-
THIRD GENERAL CONGREGATION (TUESDAY, 12 OCTOBER 2010 - MORNING)
- NOTICES
THIRD GENERAL CONGREGATION (TUESDAY, 12 OCTOBER 2010 - MORNING)
- VOTING ON THE
COMMISSION FOR THE MESSAGE
- INTERVENTIONS
IN THE HALL (CONTINUATION)
At 9:00 today Tuesday 12 October 2010, in the
presence of the Holy Father, with the Hour of Terce, the Third
General Congregation began, to vote on the Commission for the
Message and to continue the interventions by the Synodal Fathers in
the Hall on the Synodal theme The Catholic Church in the Middle
East:Communion and Witness. "Now the company of those who believed
were of one heart and soul" (Acts 4:32).
The Acting President Delegate H.B. Ignace Youssef III YOUNAN,
Patriarch of Antioch of Syrians (Lebanon).
At this General Congregation,which ended at 12.30 am.with the prayer
Angelus Domini, 165 Fathers were present.
VOTING ON THE
COMMISSION FOR THE MESSAGE
After the interval, the first ballots for the election of the
Commission for the Messagewere cast, presided by pontifical
nomination by H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P.,
Archbishop of Newton of the Greek-Melkites (UNITED STATES OF
AMERICA)and Vice President H. Exc. Mons. William Hanna SHOMALI,
Titular Bishop of Lydda, Auxiliary Bishop of Jerusalem of the Latins
(JERUSALEM). The voting took place electronically.
The Message to the People of God
At synodal assemblies, it has been the practice to publish a Message
(Nuntius) addressed to the People of God, particularly to
those persons directly associated with the synod's topic.
Pastoral in nature, the Nuntius' purpose is to encourage the
People of God to respond faithfully to their proper vocation, and to
praise them for the efforts already being made.
At the end of the first week a first draft of the Nuntius is
presented to the Assembly for general discussion.After noting the
observations of the Assembly, the Commission prepares the definitive
text which is later submitted to the Assembly for its approval.
The definitive text of the Nuntius is published at the end of
the synod's work.
The two drafts are to be prepared in the Arab, English, French and
Italian.
Composition of the Commission for the Preparation of the Message
This Commission is comprised of
12 members of which 8 are elected by the assembly (1 from each
Church represented in the Council of Patriarchs of the Middle East
and 1 from the Union of Superiors General) and 4 appointed by the
Holy Father, including the President and Vice-President.
In appointing members of the Commission–composed entirely of synod
fathers–consideration is to be given to the following: variety of
Churches (different nations and languages);Church and cultural
sensitivities; special competency required; creative ability and
writing skills; capacity to work in a group.
The role of the President of the Commission is: to convoke, when
necessary, and preside over the meetings of the Commission; to
present in plenary session an initial draft of the Message for
discussion by the synod fathers; to establish sub-commissions or
work groups for re-formulating the first draft of the Message; to
provide a text in the various working languages of the Special
Assembly for the Middle East, both for the initial draft and the
final version; to present the definitive text of the Message to the
assembly for voting. This can be done directly by the President of
the Commission, the Vice-President or another member of the
Commission designated by the President; to present the Message
during a Press Conference.
Voting in Electronic Form
Voting for the Commission for Commission for the Message took place
electronically.
To vote electronically, the Synodal Fathers use a device, which is
also used for attendance purposes. This device can manage two types
of voting: simple vote and multiple vote.
Simple vote. When voting on a single motion where a consensus is
required, one uses “PLACET”, “NON PLACET”, “ABSTINEO” or “PLACET
IUXTA MODUM”. Once the choice is made, it is confirmed by pushing
the green button “CONFIRMO”.
Multiple vote. When a vote requires a preference between various
motions, one uses the numerical buttons, pushing the number
corresponding to one’s choice and confirming with the green button
“CONFIRMO”. In case of an error in buttons, “No Valido” will appear
on the display.
In case of an error or one wishes to change the choice, push the red
button “DELEO” then push the correct button for the correct choice
and confirm with the green button “CONFIRMO”. This can be repeated
until the President decides that the available time has ended.
INTERVENTIONS IN
THE HALL (CONTINUATION)
The following Fathers intervened.
-
H. Em. Card. Angelo SODANO, Dean of the College of Cardinals
(VATICAN CITY)
-
H. Em. Card. Zenon GROCHOLEWSKI, Prefect of the Congregation for
Catholic Education (VATICAN CITY)
-
H. Exc. Mons. 'Ad ABIKARAM, Bishop of Saint Maron of Sydney of the
Maronites (AUSTRALIA)
-
Rev. F. David NEUHAUS, S.I., Vicar of the Patriarch of Jerusalem of
the Latins for the pastoral care of the Hebrew-speaking Catholics
(JERUSALEM)
-
H. Exc. Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans,
Patriarchal Administrator of Sulaimaniya of the Chaldeans (IRAQ)
-
H. Exc. Mons. Shlemon WARDUNI, Titular Bishop of Anbar of the
Chaldeans, Curia Bishop of Babylon of the Chaldeans (IRAQ)
-
H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts
(ARAB REPUBLIC OF EGYPT)
-
H. Exc. Mons. Maroun Elias LAHHAM, Bishop of Tunis (TUNIS)
-
H. Exc. Mons. Samir NASSAR, Archbishop of Damascus of the
Maronites (SYRIA)
-
H. Exc. Mons. Youssef BÉCHARA, Archbishop of Antelias of the
Maronites (LEBANON)
-
Rev. Mons. Raphaël François MINASSIAN, Patriarchal Exarch of the
Armenian Patriarchate of Cilicia (JERUSALEM)
-
H. Exc. Mons. Salim SAYEGH, Titular Bishop of Aquae in Proconsulari,
Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of
Jerusalem of the Latins for Jordan (JERUSALEM)
-
H. Exc. Mons. Georges BACOUNI, Archbishop of Tyr of the
Greek-Melkites (LEBANON)
-
Rev. F. Mauro JÖHRI, O.F.M. Cap., General Minister of the Franciscan
Order of Friars Minor Capuchin (ITALY)
-
H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon
of the Latins (IRAQ)
-
H. Exc. Mons. Vincent LANDEL, S.C.I. di Béth., Archbishop of Rabat
(MOROCCO)
-
H. Exc. Mons. Giorgio BERTIN, O.F.M., Bishop of Djibouti (DJIBOUTI)
- Archmandrite Robert L. STERN, General Secretary of the "Catholic
Near East Welfare Association" (C.N.E.W.A.) (UNITED STATES OF
AMERICA)
-
H. Exc. Mons. Vartan Waldir BOGHOSSIAN, S.D.B., Bishop of San
Gregorio de Narek en Buenos Aires of the Armenians, Apostolic Exarch
for the faithful of the Armenian Rite living in Latin America and
Mexico (LATIN AMERICA AND MEXICO)
-
H. Exc. Mons. Paul Youssef MATAR, Archbishop of Beirut of the
Maronites (LEBANON)
-
H. Em. Card. Stanisław RYŁKO, President of the Pontifical Council
for the Laity (VATICAN CITY)
-
Rev. F. Ab. Semaan ABOU ABDOU, O.M.M., Superior General of the
Mariamite Maronite Order (UNION OF THE SUPERIOR GENERAL)
The summaries of the interventions are published below:
- H. Em. Card. Angelo SODANO, Dean of the College of Cardinals
(VATICAN CITY)
A first requirement
Turning our gaze now to the actual Assembly, I would like to say
immediately that I fully agree with what is written in our "Instrumentum
laboris" and therefore that ecclesial communion is the first
requirement that Christians must listen to in the current complex
reality of the Middle East. This unity is then also the first
evidence that Pastors and faithful may give to the society in which
they live, whether one is in Cyprus, or in Kuwait, in Turkey or in
Egypt, in a society where the Christian presence is a minority as in
various countries on the Arab Peninsula or where it is very
important like in Lebanon.
The hardships of today may indeed may become a stimulus to greater
cohesion between the various Christian communities, also overcoming
the denominationalism which is narrow-minded and limited.
Christians, indeed, are, above all, members of the same Mystic Body
of Christ. Before the differences of language, of nationality, of
membership of various other denominations, there is, in fact,
membership in the one Church of Christ, and therefore there is the
duty of close cooperation and a charitable and fraternal style of
living.
Even before the spread of Christianity in the Middle East, the
anonymous author of the letter to Diognetus described the identity
of Christians as "indistinguishable from other men either by
nationality, language or customs .... or speak a strange dialect
...yet there is something extraordinary about their lives"
(Letter to Diognetus, n. 5).
I remember that the late Pope John Paul II was very insistent on the
subject of Christian unity and of solid openness to others during
the Synod for Lebanon, in 1995. He then devoted in this respect some
important pieces of the post-Synodal Apostolic Exhortation of 1997,
reminding us that all the different Christian communities form one
and the same Catholic Church united around the Successor of Peter
and devoted to the service of humanity (post-Synodal Apostolic
Exhortation "Une espérance nouvelle" n. 8).
Ecclesial unity
Sometimes the discussions in our communities are also born from
differing pastoral attitudes, between one who prefers to give
priority to the custody of the legacy of the past and the other that
calls more for renewal. However we know, in the end, we must always
be cognizant of the criterion given to us, the criterion of the "new
things as well as old." (Mt 13,52), and thus the new and
old to be extracted from the treasury of the Church.
This was also referred to recently by our beloved Holy Father
Benedict XVI, speaking to a group of newly appointed bishops,
telling them: "The concept of "guarding" does not only mean
preserving what has been established although this element must
never be lacking but includes, in its essence, also the dynamic
aspect, in other words a perpetual and practical aspiration to
perfection, in full harmony and continuous adaptation to the new
needs that have arisen from the development and progress of that
living organism which is the community". (L'Osservatore Romano,
13-14 September 2010).
Of course, the unity between Pastors and faithful in the Middle East
also involves a close unity with the Church of Rome, where
Providence guided the Apostle Peter to make his See. In this respect
who does not recall what the great Bishop of Antioch, St. Ignatius,
wrote to the Church of Rome?
This is an affective union which must then lead to effective union
with the Holy See, through the numerous channels that exist today.
In this regard I would also like to mention the opportunity for a
closer union with the existing Papal Representatives in the
countries of the Middle East. Eight were worthily posted by the Pope
to Jerusalem and to Beirut, to Damascus and to Ankara, to Baghdad
and to Tehran, to Cairo and to Safat in Kuwait with the plan to work
together with local Pastors in this difficult hour of their mission.
Our hope
In conclusion, we must all work together to prepare for a new dawn
for the Middle East, using the talents that God has given us. Of
course, it is urgent to facilitate the resolution of the tragic
Israeli-Palestinian conflict. Yes, it is urgent to take action to
end the aggressive elements within Islam. Of course we must always
demand respect for the religious freedom for all believers. It is a
difficult mission that you, venerable Pastors of the Church in the
Middle East, have to carry out in such a dramatic moment in history.
But know that you are not alone in your daily concern to prepare a
better future for their community.
It is true, that sometimes in the face of the tests of today, it
could come naturally to someone to repeat with the Psalmist: "Exsurge,
Domine! Salvos nos fac, Domine!" (Ps 3,8). "Arise,
Yahweh, rescue me, my God!".
But faith tells us immediately that the Lord is already very
vigilant next to us and that there is always the promise that Christ
made one day to the Apostles: "I am with you always; yes, to the
end of time" (Mt 28,20). Dear Brothers, let this
certainty sustain us in the difficult times in which we live!
[00023-02.05] [IN001] [Original text: Italian]
- H. Em. Card. Zenon GROCHOLEWSKI, Prefect of the Congregation for
Catholic Education (VATICAN CITY)
The Church in the Middle East has a long educational tradition.
Today thousands of Catholic scholastic institutions exist, with
about 600,000 students. They are generally highly esteemed and offer
a scholastic education without distinguishing or discriminating and
grant access especially to the poorest. Moreover, there are four
Catholic universities in the region which have campuses abroad,
eight institutes of higher ecclesial studies and at least ten
seminaries for different rites. In Middle Eastern countries, there
are various opportunities for Catholic educational institutions to
carry out their activities and mission. Thus, their presence in some
areas is more concentrated while it is less in others.
Referring to Number 3 of the Instrumentum laboris, which outlines in
a general way the specific objective of this Assembly, so that
Catholic educational institutions might carry weight in the
fulfillment of nearly all of the premises present in the various
points of the Document, that is:
–providing to Christians the reason for their presence in the Middle
East and their mission in each country; forming authentic witnesses
to the faith at all levels and individuals qualified to communicate
the faith;
–reviving ecclesial communion and cooperation between the very
diverse components of the Middle East’s ecclesial reality; in
ecumenical commitment and interreligious dialogue; in cooperation
with Jews and Muslims in religious, social, and cultural fields for
the common good;
–reinforcing the required Christian commitment in public life; in
civil and political activity; through the means of communication;
contributing to appropriately facing the challenges of peace as well
as those born of the ambiguity of modernity; creating a more just,
fair and human society; contributing to the whole development of the
countries of the Middle East at all levels and in the enrichment of
Christian values.
So that Christians may be duly respected and carry out their
charitable mission, even the educational one, the qualified
promotion of concepts of “Positive laity”, dignity of the human
person, their rights, true religious freedom, and respect for the
freedom of others is necessary. Catholic educational institutions
can and must contribute to this promotion as well.
Regarding the rest, I think it is difficult to find among the
premises highlighted in the Instrumentum laboris any one for which
educational institutions do not have importance. Clearly each of
these institutions must contribute within their own field of
activity and according to their concrete possibilities.
I would like to highlight four items:
1) Our institutions are open to all and respectful of those who do
not share the Christian faith, so that nobody feels like a guest or
a foreigner. This does not mean, however, silencing the Christian
values on which the Catholic educational system is founded nor the
weakening of its own specific identity and Christian mission.
2) In order to be promoters of peace, respect for human rights,
progress, civil and political linecommitment, and moreover to be
committed to ecumenism, interreligious dialogue, etc., institutes of
higher learning must have contact and dialogue with other
institutions of the same type which exist within the territory.3)
The genuine promotion of priestly vocations and the sound
philosophical-theological, spiritual and cultural preparation for
future priests, appropriate to the specific needs of the place,
remains fundamental. Indeed, the strengthening and development of
the Church in the Middle East depends in large part upon their
quality and efforts.
4) It is of extreme importance that the Bishops/Eparchs consistently
accompany Catholic educational institutions with their presence,
encouragement, assistance, and constructive counsel.
[00029-02.06] [IN008] [Original text: Italian]
- H. Exc. Mons. 'Ad ABIKARAM, Bishop of Saint Maron of Sydney of the
Maronites (AUSTRALIA)
How could Eastern Christians of the Expansion help Christians of the
Middle East?
We believe that confirming Eastern Christians of the Expansion in
their Eastern identity and heritage would generate a dynamic drawing
them to their roots, bursting in them the spirituality and faith of
their forefathers so that they become an essential source of
“spiritual support and solidarity” to their fellow Christians in
their homeland.
My pastoral experience embodied this vision. In light of these
principles, we have created different activities and committees in
all our parishes. Some are to reach out to Maronites of Australia
and create communication between them and Lebanon; others are to
educate them and invigorate
Maroniteness so as to impel them to support financially those of
the Middle East; tlineothers are to instigate relations with
Australian Catholic and Orthodox bishops as well as Muslims for
future actions.
Christians of the world, at all levels, should be involved according
to a strategic plan, in providing any help to the Churches of the
East.
We in the Expansion are required to educate, confirm and sensitize
our people to their Eastern identity in faith and heritage. This
will urge them to support their fellow Christians in the East and
will unify them in one Church, in Her roots and Her expansion ...
the Church of New Horizons for New Times.
[00031-02.02] [IN009] [Original text: English]
- Rev. F. David NEUHAUS, S.I., Vicar of the Patriarch of Jerusalem
of the Latins for the pastoral care of the Hebrew-speaking Catholics
(JERUSALEM)
Hebrew is also a language of the Catholic Church in the Middle East.
Hundreds of Israeli Catholics conduct all aspects of their life in
Hebrew, inculturating their faith within a society that is defined
by the Jewish tradition.
However, today, in addition there are thousands of children,
Catholic by faith, of the families of foreign workers, refugees and
also Arabs, who go to Hebrew language schools, and need catechism in
Hebrew, a great challenge for the Hebrew-speaking vicariate today.
Finally, the Hebrew-speaking Catholic vicariate seeks ways to serve
as a bridge between the Church, predominantly Arabic-speaking, and
Jewish-Israeli society to promote both a teaching of respect for the
people of the first covenant and a sensibility to the cry for
justice and peace for Israelis and Palestinians. Together,
Arabic-speaking and Hebrew- speaking Catholics must give witness and
work in communion for the Church in the land of her birth.
[00032-02.02] [IN010] [Original text: English]
- H. Exc. Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans,
Patriarchal Administrator of Sulaimaniya of the Chaldeans (IRAQ)
Liturgical reformation based upon sacred scripture, but also the
patristics and pastoral demands of today. Otherwise our faithful
will go looking for other churches as has already happened in some
cases. The development of leaders must be a priority. At times,
churches are in need of staff, and it is the duty of the universal
church to assist in the preparation of a clergy which is up to the
tasks of its mission.
The relationship between the different churches in every country in
the Middle East and the relationship with the Holy See as well. How
to live, at the same time, in communion in the particularity? We
will remain divided if we continue to look at the past and we do not
seek to find, rather, that which today might unite us. The Eastern
Churches make up part of the universal church and any study
undertaken by the universal Church must also take into consideration
the situations of the particular churches. At times we are
disappointed.
A serious commitment to dialogue with Muslims. Without dialogue with
them there will be no peace nor stability. Together we can do away
with wars and all forms of violence. We must join our voices in
denouncing together this great business of the arms trade. A genuine
threat of war in our region, where Pope John Paul II’s words were
tragically fulfilled: “War is an adventure with no return”. Without
dialogue and a true and concrete commitment there will not be peace.
The fatal exodus afflicting our churches cannot be avoided,
emigration is the biggest challenge which threatens our presence.
The data is worrying. The Eastern Churches, and even the universal
Church, must take on their responsibilities and with the
international community and local authorities find common choices
which respect the dignity of the human person. Choices which are
based on equality and full citizenship, with efforts towards
partnership and protection. The strength of a state must be based
upon its credibility in the application of its laws at the service
of its citizens, without discrimination between the majority and the
minority. We want to live in peace and freedom instead of merely
surviving.
[00033-02.03] [IN011] [Original text: Italian]
- H. Exc. Mons. Shlemon WARDUNI, Titular Bishop of Anbar of the
Chaldeans, Curia Bishop of Babylon of the Chaldeans (IRAQ)
We thank His Holiness Pope Benedict XVI who invited us to this
meeting and who is working with us and accompanying us to achieve
positive and constructive results.
It is a blessed, courageous and necessary step that we took together
to study our difficult problems which concern us all, and we cannot
avoid them, although it came too late and we should have undertaken
this a long time ago, because its importance and the serious issues
that we are discussing, related to our existence or non-existence,
construction or destruction, perseverance or failure, commitment or
indifference, to walk forwards or backwards, and this happens when
we look to the past, the present and the future.
We have to create a strong foundation and repair the destroyed and
weak foundations if we want to bear witness to Jesus Christ and to
live His heavenly commitments which He gave to us as life, to
revitalize our behavior and fulfill the communion between us.
Nobody must weaken this communion: neither denominational or
egotistical benefits must be allowed to weaken our communion,
rather, we have to live fully it or our divergences will destroy us;
we have to call upon and live the mutual love which will lead us to
the unity from which we will have strength.
What should we do then?
1 - Love is above everything: to found a Middle Eastern committee
from all churches related to the Patriarchs’ Council which should be
responsible for the dialogue between the Catholic Churches, for
their real rapprochement and to destroy barriers and to build close
relations and encourage reciprocity in the services and to study the
weak points of the sister Churches.
2- That they become one heart: to found a committee responsible for
ecumenism and relations with the sister Orthodox Churches and with
the Protestant communities, and to found a committee of dialogue
between religions in the Middle East, which will organize
constructive meetings among the three big religions as well as with
other religions. To establish a strong committee to defend the
oppressed and those without rights, and to stand courageously and
daringly against the fanatical and partisan political groups.
3 - To emphasize the witness of faith in life, and to encourage our
faithful to work in the political field because they are indigenous
citizens who have their rights and duties and they have to take
responsibility to guide the issues of the state according to the
principles of human rights. To sensitize people to defend freedom
especially religious freedom, and the freedom of conscience and
freedom of expression, and here we mention specially the issue of
minors that can create problems in Christian families as there is no
freedom in respect to this.
4 - We must seek peace and stability in our countries and shout in
one voice: no to war, yes to peace; no to the destructive weapons,
yes to disarmament; no to terrorism, yes to universal brotherhood;
no to divisions and strife and fanaticism, yes to unity, to
tolerance and dialogue. And we must focus strongly on the fact that
the Christians of the Middle East are true citizens and they have
according to the international statutes two privileges: the first
the right to citizenship and the second is the right to maintain
their presence and not be excluded from the building of the Middle
Eastern countries.
5 - To be attentive to the laity and to give them their real role in
the Church and to form a committee for families and youth.
All this we place under the protection of our Mother Mary, the
Mother of the East, who accompanied the first Church, and She who
accompanied the first Church will accompany us today.
Amen.
[00034-02.04] [IN012] [Original text: Arabic]
- H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts
(ARAB REPUBLIC OF EGYPT)
Episcopal elections
This intervention of mine is not aimed at asking for a change in the
current norms, but rather that of finding a way that might simplify
the procedures in making nominations, maintaining the current norms
and safeguarding at the same time Eastern tradition.
I suggest two alternatives, in order of preference:
- To consider the Roman Pontiff potentially present in all the
meetings of the Synod, and implicitly assenting at every election
that has taken place. Thus the Patriarch will have to ask the Holy
Father to give his blessing at the end of the election but still
before the publication of the nomination.
- The Patriarch should communicate the election result directly to
the Holy Father in a special audience or by means of the Pontifical
Representative, asking for his assent.The jurisdiction of the
patriarch over the faithful of the same rite outside of the
patriarchal territories:
The principle of territoriality has been staunchly maintained by all
the ecumenical councils.
On the other hand, the last 60/70 years have marked human history at
a frenetic rate.
Mass immigration of entire families from one side of the world to
another has led to many Eastern people leaving their territory to
establish their home elsewhere. The extreme example of this is when
the faithful belonging to a Church “sui iuris” are more numerous
outside of the territory than within it.
It is not entirely logical that some faithful who belong to a Church
“sui iuris” have no relationship with the Church they belong to
other than liturgically.
My request is that the Patriarch be granted personal jurisdiction
over the faithful of his Church wherever they might be.
Bishoprics for the Eastern faithful deprived of a hierarch:
This pre-Council juridical structure, that arose for the pastoral
care of the Eastern faithful living outside their territories of
origin, appears to be entirely outdated, in fact I would even go so
far as to say it is contrary to the dispositions of present law.
I propose instead to look again at the juridical position of the
existing bishoprics for the Eastern faithful deprived of a hierarch,
with a view to their abolition.
The mission of married priests outside the patriarchal territories
Since the 1930s there has been a ban on the ordination of and the
practice of the ministry by married priests outside the territories
of the Patriarchy and the “Historically Eastern regions”.
I think, in line with whatever the Holy Father decides, that the
time has come to take this step in favor of the pastoral care of the
Eastern faithful throughout the Diaspora.
[00035-02.02] [INO13] [Original text: Italian]
- H. Exc. Mons. Maroun Elias LAHHAM, Bishop of Tunis (TUNIS)
To talk about Middle East/Maghreb relations does not mean to speak
about Eastern;/Western relations. The Maghreb countries are also a
part of the Arab world and the Muslim countries. One should know
that there are more Muslims in Northern Africa than in the Middle
East. It is true to say that the Middle East has the grace of having
some Christian Arab minorities, while Christianity that existed in
the first centuries has completely disappeared in the Maghreb
region. Today, there are authentic local Churches implanted in the
respective countries, but with foreign believers.
My intervention begins with these two points.
- The nations in the Maghreb are part of the Arabic Muslim world.
There are a few peculiarities in one country or another. Life in
Rabat, in Algiers, in Tunis or in Tripoli is the same as life in
Amman, in Damascus, in Baghdad or in Cairo. This can be applied
above all to relationships with Islam and in the fact of living the
Christian faith in a very different context. The Churches in the
Maghreb region have every reason to place themselves in relationship
to their sister Churches of the Middle East in this domain, and to
bring their specificity as dialogue of life and thought with Islam,
a dialogue that lived from the point of view of foreigners and not
as fellow citizens.
- The Maghreb Churches are Churches where the faithful are
foreigners. In each Church in the Maghreb there are no less than 60
different nationalities. They are Europeans (businessmen, diplomats,
residents, retirees, Christian women in mixed marriages...),
Africans (students, employees of the African Bank for Development,
military personnel, families, immigrants...), some Christian Arabs
of the Middle East (Egypt, Syria, Lebanon, Palestine, Jordan) and a
handful of locals baptized in the Catholic Church (in Tunisia and in
Algeria).
The collaboration required here is an exchange of priests, of
religious persons, of consecrated lay persons or of volunteers to
work in the parishes and in the different institutes of the Church
in Northern Africa. Up until now, it was Europe that provided this.
Today, this is no longer feasible, given the decrease in the
priestly and religious vocations. Not having any local Christian
families or residents for generations, our Churches have two
directions in which to turn to for help: Africa and the Middle East.
It is true that the life of a priest in the Middle East does not
resemble the life of a priest in the Maghreb context (I can say this
from my own experience, being myself, as well as my brother from
Algiers, Middle Easterners), however, with the grace of God and a
serious effort in adaptation, it is possible and even enriching. For
the religious, integration is easier, because they have the support
of the community.
“Ask and you shall receive” said the Lord. We have asked, we wait to
receive.
[00036-02.03] [IN014] [Original text: French]
- H. Exc. Mons. Samir NASSAR, Archbishop of Damascus of the
Maronites (SYRIA)
The Churches of the East have coexisted with Islam for fourteen
centuries despite difficulties and challenges, with ups and downs,
often bound up with political problems and the Eastern-Western
conflict especially since the Crusades (11th - 13th
century).
Along this long common road let us try to see the glass as
half-full:
A reciprocal enrichment is developed each day:
The Muslims’ devotion to prayer, to youth, to charity
To pilgrimage, urging Christian neighbors to practice more.
The nearness of Christians to the Gospel leads Muslims to reflect
upon a critical reading of the Koran, for example.
Of course, dogmatic dialogue is not there, but daily dialogue
guarantees a coexistence which has lasted for fourteen centuries.
There are initiatives that can be undertaken in a non-religious
system, such as is the case with the Syrians. We were able to do
things together with the Muslims during the Year of St Paul in
2008-2009, by means of art, theater, culture, and sport.
Concerts of mixed religious chants.
Exhibitions/displays of paintings and icons.
Athletics tournaments and marathons.
Conferences, interviews, photo stories.
Support of first-century archeological sites
Films and pieces interpreted by both Christian and Muslim actors.
One in which the person who played St Paul was a Muslim.
[00037-02.02] [IN015] [Original text: French]
- H. Exc. Mons. Youssef BÉCHARA, Archbishop of Antelias of the
Maronites (LEBANON)
My intervention refers to no.25 and 39 of the Instrumentum Laboris
where the issue is positive laicism. Further on in no. 109, it has
been stated that there is no laicism in the Muslim countries.
Given that the overwhelming majority of Middle Eastern Countries are
Muslim and therefore refuse laicism, it would be preferable, for our
Synod, to use instead the term of citizenship or civic State. This
is a term that is more acceptable and includes the same realities.
Moreover it was used by religious dignitaries and Moslem writers in
Lebanon and other countries.
Also, the Eastern Catholic Patriarchs, in their pastoral letters,
notably those that deal with relations between Christians and
Muslims, use the term citizenship widely (no. 32).
But for the reality of citizenship to be admitted, generalized
and integrated on the level of constitutions and above all
mentalities, a dual task is required:
- at the popular societal level, the means of social communication
can be of great assistance. Because , this means anchoring the
notions of what citizenship entails, above all the equality of all
and the acceptance of religious and cultural diversity.
- at the educational level, in schools and universities, citizenship
can be nourished throughout the years of training. A work of
purification is indispensable at the level of programs to eliminate
discriminations.
This dual task is indispensable if we want to go beyond the level
of the elites for whom citizenship, dialogue and even freedom are
allowed, in order to be able to reach the masses which can be
manipulated and turned towards any sort of extremism.
[00038-02.07] [IN016] [Original text: French]
- Rev. Mons. Raphaël François MINASSIAN, Patriarchal Exarch of the
Armenian Patriarchate of Cilicia (JERUSALEM)
Communion is not a friendly social relationship, but it is rather
the dedication of oneself for the good of one’s brother. This is the
teaching of Jesus.
The local Church of the Holy Land in Jerusalem is aware of the acute
problems of a socio-political nature faced by Christians in the
Middle East, and has faith in the imperative importance of the media
that can play a positive role in proposing solutions.
The technique of the mass media consists of the use of sound, image
and text as means of communication that leads us to a
“communicative” solution that is based on the unity of the Catholic
Churches in the East. An ideal unity for a Christian testimony that
facilitates communion and collaboration without damaging the
identities of the various Christian Catholic Churches and without
eroding their traditional culture.
The Catholic Church in the Middle East has remained faithful to the
apostolic tradition that consisted of preaching, visiting and
writing. Collaboration in the field of the mass media is still weak
among the Catholics of the Middle East because of the differences
between cultures and ecclesiastical traditions.
Recently the use of the mass media and means of social communication
has become more frequent but at the level and on the initiative of
single individuals. These means, despite the rapid progress in the
world of the media, are still at a primitive level as a result of a
lack of economic resources and therefore of professionalism.
The mass media can play an important role and be one of the most
suitable means for creating a real communion between the various
Catholic Churches, starting from an effective collaboration between
them in such a way that the mass media might truly become a place of
witness to Jesus and Christian values.
[00041-02.02] [IO018] [Original text: Italian]
- H. Exc. Mons. Salim SAYEGH, Titular Bishop of Aquae in
Proconsulari, Auxiliary Bishop of Jerusalem of the Latins,
Patriarcal Vicar of Jerusalem of the Latins for Jordan (JERUSALEM)
Among the problems facing the Church in the Middle East, we have to
mention that of the sects, which causes great doctrinal confusion.
Our era is full of their theological fancies/nonsense. In Jordan, by
way of an example, there are about fifty sects, five of which have
more active pastors than all the Catholic and Orthodox churches put
together. What can be done to safeguard the treasury of the faith
and to limit their growing influence?
Visit families. Priests and pastors of souls are pleaded with,
insistently, to visit families and to assume their responsibility in
explaining, defending, disseminating, living and helping to live the
Catholic faith.
Demonstrate serious concern for the Christian formation of adults.
Many of our practicing faithful are only vaguely moralized and
sacramentalized. They are not evangelized. They provide a resource
for sects.
Sensitize Catholic schools to their Catholic mission. Often, those
in charge of the schools do not give the same importance to
catechetical instruction as they do to other material. Only rarely
do they prepare catechists. Too often they choose them without any
discernment, to simply fill the gaps.
Have the courage to revise catechism texts so that they might
clearly express the faith and doctrine of the Catholic church,
testifying to and shedding light on Sacred Scripture, Apostolic
tradition, and the ecclesial Magisterium.
In conclusion: beyond ritual differences and political quarrels,
protect the treasury of the faith, such is the fundamental mission
of the pastors of the Catholic church.
[00039-02.02] [IN017] [Original text: French]
- H. Exc. Mons. Georges BACOUNI, Archbishop of Tyr of the
Greek-Melkites (LEBANON)
It is true that parents are the first catechists of the faithful,
with the help of schools and parishes. But in the wake of Vatican II
a new catechism initiative sprung from the New Ecclesial Movements
with the blessing and encouragement of Popes Paul VI, John Paul II,
and Benedict XVI. It is important for the Eastern Church today to
learn from their success and benefit from their initiative.
Most of these ecclesial movements follow a certain approach to
catechism, and I am going to refer to one of them - The Sword of the
Spirit communities within the Renewal in the Holy Spirit movement-
to explain their pedagogy. It is modeled on the Lord's own
catechetic pedagogy with the disciples on the Emmaus road as we read
in the 24th chapter of the gospel of Luke. It is not solely aimed at
education of the mind but rather at bringing the faithful to a
personal relationship with Jesus, a discovery of their call and
mission, and to a deeper communion with the Church. It is a pedagogy
aimed at those Christians who -like the Emmaus disciples- were
brought up in the Christian faith but lost hope and "their eyes were
kept from recognizing" the Lord (Luke 24: 16). Since many of these
Christians will not come to church, members of the movement go and
walk with them on the road as the Lord did (v. 15), listen to them
(v.17), re-evangelize them (vv. 25-27), and bring them to communion
with the Lord (v. 30) and to a desire for community (v. 29). Then
once their eyes are opened (v. 31) they decide to stay -or return-
to their country and church (v. 33) to become the new missionaries
(v. 35). But in order for this conversion to last, they are invited
to a life of community (vv. 33, 36-43) where they receive further
teaching and fellowship (vv. 44-47), to become witnesses and even
martyrs (v. 48), by the power of the Holy Spirit (v. 49) and through
a life of worship and prayer (vv. 52,53).
What we can attest and see among these new movements is not only a
new vitality for prayer and evangelism, but, more importantly, an
ability to inspire a lot of men and women, young and old, to stay in
their countries as missionaries, and to serve their local churches
with zeal and obedience. It is therefore crucial -even vital- for
Bishops and clergy to realize that these new ecclesial movements are
working in the church and for the church, and that their
contribution is not a threat but a rich addition to church efforts
to catechize the faithful and to preserve a Christian presence in
the Middle East. Therefore, Bishops in particular need to encourage
and promote such initiatives and, as needed, provide these new
ecclesial movements with the theological and spiritual help that
they lack.
The Emmaus disciples returned with hope, a hope on which the Church
was founded. May we too all return home to our local situations
filled with hope in this season where the Holy Spirit is at work in
a new way to renew the Church -as was described by our dear Pope
Benedict in his essay on the Locus of Ecclesial Movements in the
church more than 12 years ago- and in his prophetic call to this
special synod. Christ is the same yesterday, today, and forever!
[00042-02.02] [IN020] [Original text: English]
- Rev. F. Mauro JÖHRI, O.F.M. Cap., General Minister of the
Franciscan Order of Friars Minor Capuchin (ITALY)
In my intervention I recalled the characteristics of the presence of
the Capuchins in the Middle East down through the centuries within
the wider Franciscan tradition. I paid particular attention to the
situation in Turkey. I remembered the cultural commitment and
pastoral dedication of the Capuchin bishop Mons. Luigi Padovese,
Apostolic Vicar to Anatolia, who was brutally murdered last 3 June,
and I recalled the grave difficulties Christians are subject to in
that land.
Among the commitments of the Capuchins, apart from the pastoral care
of Christians spread throughout an enormous territory, works of
charity and evangelical witness, I recalled his commitment to
promoting the symposia of Tarsus on Saint Paul and of Ephesus on
Saint John, in collaboration with the Antonianum Spiritual Institute
with the aim of promoting interest in the sites of the origins of
Christianity, rediscovering their cultural importance, and not just
for Christians. I also recalled his commitment to the promotion of
meeting and dialogue with Muslims through the organization of
symposia on inter-religious dialogue. To sum up, the commitment of
the Capuchins, along with that of the other ecclesial realities,
becomes concrete in wanting to be witnesses in the ecclesial
communion of Christ as the hope of peace for everyone.
Finally I recalled, quoting the words of our murdered brother, that
it is always possible to live this apostolic responsibility, even
where, because of difficulties and discrimination, the only possible
commitment “is that of being a presence. A witness. With a greatly
reduced pastoral activity [...] the mission is presence”; this is
then the only way to render justice to the witness of the martyrs
who shed their blood in these lands for the Gospel of Christ.
[00043-02.02] [IN021] [Original text: Italian]
- H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon
of the Latins (IRAQ)
My intervention relates to no. 55 of the .I.L which says: In
inter-ecclesial relations among Catholics, this communion is
manifested in each country by the various assemblies of patriarchs
and bishops so that Christian witness might be more sincere,
credible and fruitful. To foster a unity in diversity, a rigid or
exaggerated confessionalism must give way to encouraging communities
to cooperate among themselves, coordinate pastoral activities and
manifest spiritual
emulation and not rivalry. In this regard, some responses suggest
periodically calling (perhaps every five years) an assembly of the
entire episcopate of the Middle East.” The Communion is referred to
about thirty times in the Instrumentum. That is the heart of our
ecclesial identity, the dynamics of unity and of the multiplicity of
our churches. From it depends our present and our future, our
testimony and our engagement, our efforts to stem an emigration
which weakens us and exorcize the disenchantment which erodes us.
But communion is especially contradicted by confessionalism. Rites
are transformed into confessions. It is also essential that our
churches sui juris rediscover the roots of this phenomenon which are
buried in primitive Arab-Islamic structures. They are invited to
disengage from this historical heritage to " find the model of the
community of Jerusalem".
[00044-02.04] [IN022] [Original text: French]
- H. Exc. Mons. Vincent LANDEL, S.C.I. di Béth., Archbishop of Rabat
(MOROCCO)
To begin from the experience of Morocco (25,000 Catholics of 90
nationalities in a population of 33 million Moslems); the Christians
are all from abroad, and cannot become citizen of the country, even
if there is " freedom of religion". That involves those who take
part in the cultural, social and economic life of the country, but
they absolutely cannot get involved in the workings of national or
international political decisions.
Our responsibility as a Church is to help these foreigners in
transit, to understand that they are in the front line of the
dialogue of life with the Muslims. In the companies where they work
, in universities or schools, they are the link to this Muslim
society.
- they are witnesses of a Love which exceeds them;
- they are witnesses of this God who carries "a loving sight" on
men, no matter what their culture or their religion is.
Their witness of life is fundamental for the life of the Church. A
Muslim friend told me one day “your presence, however small, is very
important so that we can understand that there are different ways
towards God.”
Our responsibility as a Church is to help these Christians to
accept, along with their Muslim friends, going back into a path of
acceptance of the difference of the other, of meeting, in a spirit
of total freedom, going back to a humble attitude of trust towards
the other. That is not always easy to accept in a world of
efficiency, but it is this attitude that allow us to continue to
live in these countries in peace and serenity, even if there are
tensions sometimes. And the Christians notice with joy, that in
contact with Islam their Christian faith is purified and deepened.
Our responsibility as a Church is to help these passing Christians
to better understand that they can live their Christian faith with
joy and passion, in a totally Muslim society.
This will help them to return to their countries with another view
of the Muslims they will meet, and to destroy some "a priori " ideas
that threaten to corrupt the world.
Our responsibility as a Church is to help Christians understand that
they are “signs”; and as reminded by Pope John Paul II during an ad
limina visit “we do not ask a sign to be numerous, but they are
asked to signify something”.
Our church is a “sign” in virtue of the communion we try to live,
despite the differences in our cultures and nationalities. Despite
the very small number of Christians who are from the Middle East,
our “sign” would be even stronger if we had one or two Arab priests
in our presbyterium. Such a presence, far from any proselytism,
would be a great richness for the Church.
[00045-02.06] [INO23] [Original text: French]
- H. Exc. Mons. Giorgio BERTIN, O.F.M., Bishop of Djibouti
(DJIBOUTI)
The “goods to share” I wish to refer to in order to reinforce our
witness of the Gospel and announce it to the Muslims are ‘priests”.
There could be emergency situation as in the Church that I
represent, where there are no “real” priests or all of a sudden
there are not enough of them. Why then, at the level of the Middle
East or of the whole Church, not “share” the priests we have? This
could be a development and an adaptation to modern scenarios of the
“Fidei donum” and could also provide a “shot in the arm” both to the
Churches of the Middle East and the other Churches to live and
develop their missionary dimension.
I therefore propose the creation of a “bank of available priests”;
that is to say, that from all the Churches and religious
congregations a number of priests should make themselves available
for a set time: 3 months, 6 months, 9 months. They could offer their
services, taking it is a sort of sabbatical or as a sacrifice made
with generosity in favor of a Church or a group of Catholics who
request the presence of priests to keep them in their faith and bear
witness to it with humility and courage. This would be a concrete
way of living the “communion” between our Churches. We could even
call this “bank of priests” “priests without frontiers” because they
are ready to be sent and welcomed in a very short period of time.
For this reason perhaps a coordination office should be set up.
[00046-02.02] [INO24] [Original text: Italian]
- Archmandrite Robert L. STERN, General Secretary of the "Catholic
Near East Welfare Association" (C.N.E.W.A.) (UNITED STATES OF
AMERICA)
“Church” has many meanings. The Church's mystery can be described
using “models”, none of which is adequate to describe it. We use
“models”, whether conscious of it or not. The early church saw unity
in terms of “pax et communio”. The church is held together by the
Holy Spirit and personal bonds among its members, nurtured by
communication. This model is echoed in the internet. The church as a
“communio” is a personal communication network in the Spirit. Models
affect decisions: The limitation of the jurisdiction of Eastern
heads of churches “outside” their homelands presumes a geographic
model; if a personal network, this is not appropriate. In the model
of network, many churches in the same territory is normal, and
rivalries and attempts to proselytize or dominate are inappropriate.
Canon law favors a geographic notion of church; although people
live·“in” a parish, in urban settings they choose their own.
Emigration is similar: from the geographic view, we see traditional
Christian populations diminish, but in the personal perspective we
celebrate Christians wherever they choose to be. “Communio” grows
with increasing and deeper personal communication, as do
interreligious relations.
[00047-02.02] [IN025] [Original text: English]
- H. Exc. Mons. Vartan Waldir BOGHOSSIAN, S.D.B., Bishop of San
Gregorio de Narek en Buenos Aires of the Armenians, Apostolic Exarch
for the faithful of the Armenian Rite living in Latin America and
Mexico (LATIN AMERICA AND MEXICO)
The great movement of humanity with its numerous causes has shifted
large numbers of the faithful outside the patriarchal territory. The
numerous communities of the Diaspora are not always accompanied from
a pastoral point of view. Still today this concern “ad gentes” is
necessary: there are Churches who find today that the majority of
their faithful are part of the Diaspora. There is no shortage of
difficulties in making this attention concrete: the difficulties
stem, especially in the past, from the difficulty on the part of the
Latin Church (“sui iuris”) of accepting in its territory the full
jurisdiction of an Eastern Ordinary.
I refer to the concept of territory, established as a limit for the
activities of the Eastern Catholic Churches that is present in all
the Canonical Codes of the Eastern Churches.
It is difficult to understand why the activities of the Patriarchs,
the Bishops and the Synods of the Eastern Churches should be limited
to their territory. Of the 23 Churches that today in their own right
make up the Catholic Church, only one, the Latin Church, is not
subject to this limitation. The 22 Eastern Churches struggle to
maintain their identity and growth, especially in the West, even if
Vatican Council II expresses the wish that the Eastern Churches
should “flourish and fulfil with new apostolic strength the task
entrusted to them”. The Canonical Code of the Eastern Churches
affirms that the Patriarchs are fathers and leaders of their
Churches (Can 55). This paternity and jurisdiction must not be
limited to a territory. Limiting it to its faithful is perfectly
logical, but not limiting them to a territory, especially if there
are no longer members of the Church in that territory!
From an ecumenical point of view as well, full jurisdiction over its
own faithful in all the continents would be, for the separated
Brothers, a concrete anticipation of a state of full communion.
Finally, the Patriarchs of the Eastern Catholic Churches, because of
their identity as Fathers and Leaders of “sui iuris” Churches that
go to make up the Catholicism of the Catholic Church, should be ipso
facto members of the college that elects the Pontiff without the
need for the Latin title of cardinal. For the same reason, they
should also take precedence over them.
[00048-02.02] [INO26] [Original text: Italian]
- H. Exc. Mons. Paul Youssef MATAR, Archbishop of Beirut of the
Maronites (LEBANON)
In reference, in the Instrumentum laboris, to the challenges that
face Eastern Christians and their relationships with Muslims, and to
open up the present situation to future perspectives, four
responsibilities should be underlined, which must all concur to
succeed in this historical task, for the Middle East and for the
World.
The responsibility of the Eastern Christians themselves: Children of
this land since time began, these Christians must feel that they are
not forging a destiny just for themselves, rather a common destiny
with their partners. Their insertion in the Arabic world,
recommended by Pope John Paul II in his Apostolic Exhortation for
Lebanon, should not make them lose their rights or their liberties,
but confirm them in common with the rights and liberties of their
fellow citizens.
The responsibility of Muslims in the region: These majority partners
must give the proper place to their fellow Christian citizens. This
would not only be a presence in society, but in the elaboration of a
project of this society as well as its governing. Thus, the
Christians who have contributed to the development of the Arabic
culture and societies in the past will also contribute in the
future, and will live together in participation, equality and full
liberty with their partners.ine The responsibility of the Western
powers: These have committed injustices and historical errors in the
encounter with the Middle East. They too should make amends by
taking these injustices away, injustices that whole peoples suffer,
especially the Palestinian people. The Christians of this region who
were unjustly identified with them would benefit from these
reparations thanks to their cohesion with their brothers, without
shackles.
The responsibility of Western and World Christians: showing
solidarity with their brothers and sisters of the Middle East, the
Western and World Christians should know their Middle Eastern
brothers and sisters better, show more solidarity to their causes.
They should also exercise pressure on public opinion at home as well
as on their governments to re-establish justice in their
relationships with the Middle East and Islam, and help liberate the
world of fundamentalism and lead them to moderation.
[00049-02.03] [INO27] [Original text: French]
- H. Em. Card. Stanisław RYŁKO, President of the Pontifical Council
for the Laity (VATICAN CITY)
The greatest challenge facing the Church today is the formation of a
laity that is mature in faith, and aware of their vocation and
mission in the Church and the world. It is essential to form strong
and convinced Christian identities, to reawaken the daring of a
visible and incisive presence of the lay faithful in public life, a
presence that operates according to the principles of the Church’s
social doctrine.
In the field of forming the laity a vast space for action opens up
for the dioceses and parishes, but also for Catholic schools and
universities that are called on to look for educational means and
methods that are increasingly responsive to the real needs of the
faithful, following the teachings of the Christifideles laici, the
Magna Carta of the Catholic laity. In a world marked by spreading
secularism, faith can no longer be taken for granted, not even among
the baptized. It is necessary therefore to get back to basics, that
is, to urgently promote concrete itineraries of a real, true
post-baptismal Christian initiation, considering that - as the Pope
writes - “Being Christian is not the result of an ethical choice or
a lofty idea, but the encounter with an event, a Person, which gives
life a new horizon and a decisive direction” (Deus caritas est no.
1).
In our time, one of the great signs of hope for the Church is the
“new era of group endeavors of the lay faithful” (Christifideles
laici no. 29) that, after Vatican Council II sees the birth of so
many ecclesial movements and new communities. A true gift of the
Holy Spirit! These new charisms give origin to pedagogic itineraries
of extraordinary efficacy for the human and Christian formation of
the young and adults, and unleash in them an astonishing missionary
urge of which the Church today has particular need. These new
communities, obviously, are not an alternative to the parish, but
are rather a precious and necessary support in its mission. In a
spirit of ecclesial communion they help and stimulate the Christian
communities to move from a logic of simple conservation to a
missionary logic. Pope Benedict XVI, continuing the work of the
servant of God, John Paul II, never tires of asking for ever-greater
openness of the Pastors to these new ecclesial realities. In 2006,
the Pope, addressing Bishops on an ad limina visit, affirmed: “I
therefore ask you to approach movements very lovingly. Here and
there, they must be corrected or integrated into the overall context
of the parish or Diocese. Yet, we must respect the specific
character of their charism and rejoice in the birth of communitarian
forms of faith in which the Word of God becomes life” (Osservatore
Romano, 19 November 2006).
It is therefore truly to be desired that the Churches of the Middle
East should open up with growing faith to these new group endeavors.
We must not be afraid of that novelty of method and style of
announcement that they bring: it is a healthy “provocation” that
helps overcome the pastoral routine that is always waiting in ambush
to compromise our mission (cf Instrumentum laboris no. 61). The
future of the Church in this region of the world really depends on
our ability to listen in a docile manner to what the Spirit says to
the Church today, through these new group endeavors as well.
[00050-02.02] [INO28] [Original text: Italian]
- Rev. F. Ab. Semaan ABOU ABDOU, O.M.M., Superior General of the
Mariamite Maronite Order (UNION OF THE SUPERIOR GENERAL)
The reasons for emigration are political and ecumenical to which
have also to be added security and stability issues. And that will
influence the social aspect. Everything depends on the
Israeli-Palestinian conflict in the Holy Land, the social situation
in Iraq and the political instability in Lebanon. Often the main
victims of all these are the Christians.
The most important thing is to work to establish peace and democracy
and focus on citizenship with all its obligations and all its
guaranteed rights.
To keep Christians in their homelands is the task of ecclesial
factors and politicians in the Arabic world. What unites us,
Christians and Muslims, is the following:
1 - the family: bearer and defender of values and because it is the
first cell of society and the Church. The future depends on it and
therefore we have to work to activate its role and to protect life
in it.
2 - The character of the Virgin Mary is mentioned in the Bible and
in the Koran. God chose her above all the women in the world. She is
the woman of reconciliation and unity. She is the Queen of Peace.
And in Lebanon they started to celebrate a common feast for all
Lebanese people on the 25th of March which is the feast of the
Annunciation.
3 - The human, national and religious values are the basis for
dialogue and recognition of others.
4 - Educational effort has to be made in the schools and
universities to educate the generations of the future in democracy,
non-violence, and the establishment of the culture of peace.
Finally, we need in this Synod to offer the call of heroes, of
holiness and the saints, and to offer for our societies a Christian
witness that is joyful and attractive.
[00051-02.03] [IN029] [Original text: Arabic]
NOTICES
- PRESS CONFERENCES
PRESS CONFERENCES
The second Press Conference on the Synod works (with simultaneous
translations in Italian, English, French, and Arabic) will be held
in the John Paul II Hall of the Holy See Press Office on Monday 18
October 2010 (following the Relatio post disceptationem) at
about 12:45 pm. Speakers:
- H. Em. Card. Leonardo SANDRI, Prefect of the Congregation for the
Oriental Churches (VATICAN CITY), Delegate President
- H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the
Syrians (LEBANON), Delegate President
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Order of the Holy Sepulchre of Jerusalem (VATICAN CITY), President
of the Commission for Information
- Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press
Office (VATICAN CITY),
Ex-officio Secretary of the Commission for Information
The third Press Conference on the Synod works (with simultaneous
translations in Italian, English, French, and Arabic) will be held
in the John Paul II Hall of the Holy See Press office on Saturday 23
October 2010 (following the Nuntius and the l’Elenchus
finalis propositionum) at about 12:45 pm. Speakers:
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REPUBLIC OF EGYPT), Relator General
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(CYPRUS), Special Secretary
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Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President
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