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08 - 13.10.2010
SOMMARIO
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UNA DELEGAZIONE DI PADRI SINODALI IN VISITA AL QUIRINALE
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CIRCOLI MINORI - PRIMA SESSIONE (MERCOLEDÌ, 13 OTTOBRE 2010 -
ANTEMERIDIANO)
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QUINTA CONGREGAZIONE GENERALE (MERCOLEDÌ, 13 OTTOBRE 2010 -
POMERIDIANO)
- ERRATA CORRIGE
- AVVISI
UNA DELEGAZIONE DI PADRI SINODALI IN VISITA AL
QUIRINALE
Il Presidente della Repubblica Italiana, on. Giorgio Napolitano, ha
ricevuto al Quirinale una delegazione dell'Assemblea Speciale per il
Medio Oriente del Sinodo dei Vescovi.
Presenti il Presidente delegato ad honorem S. B. Em. Card. Nasrallah
Pierre Sfeir, Patriarca di Antiochia dei Maroniti, Vescovo di
Joubbé, Sarba e Jounieh dei Maroniti e i Presidenti delegati S. Em.
R. Card. Leonardo Sandri, Prefetto della Congregazione per le Chiese
Orientali e S. B. Ignace Youssif III Younan, Patriarca di Antiochia
dei Siri. Della delegazione anche il Relatore Generale S. B.
Antonios Naguib, Patriarca di Alessandria dei Copti, S. B. Gregorios
III Laham, B.S., Patriarca di Antiochia dei Greco-Melkiti,
Arcivescovo di Damasco dei Greco-Melkiti, S. B. Nerses Bedros XIX
Tarmouni, Patriarca di Cilicia degli Armeni, Arcivescovo di Beirut
degli Armeni e S. B. Fouad Twal, Patriarca di Gerusalemme dei
Latini.
Al Quirinale sono saliti anche il Segretario Generale, S. E. R.
Mons. Nikola Eterović, Arcivescovo titolare di Cibale, il
Sottosegretario, Rev. Mons. Fortunato Frezza e il Rev. Ambrogio Ivan
Samus.
Dopo gli interventi dell'Arcivescovo Nikola Eterović, dei Patriarchi
Antonios Naguib e Ignace Youssif III Younan e del Cardinale Leonardo
Sandri, il Capo dello Stato Italiano ha pronunciato un indirizzo di
saluto.
Erano presenti l’on. Stefania Craxi, Sottosegretario di Stato per
gli Affari Esteri e S.E. dott. Antonio Zanardi Landi, Ambasciatore
d'Italia presso la Santa Sede.
[00106-01.03] [NNNNN] [Testo originale: italiano]
CIRCOLI MINORI - PRIMA SESSIONE (MERCOLEDÌ, 13
OTTOBRE 2010 - ANTEMERIDIANO)
Sono iniziati nella mattinata di oggi mercoledì 13 ottobre 2010 i
lavori dei Circoli Minori dell’Assemblea Speciale per il Medio
Oriente del Sinodo dei Vescovi, ai quali erano presenti 165 Padri
Sinodali, per l’elezione dei Moderatori e dei Relatori dei Circoli
Minori e per l’inizio della discussione sul tema sinodale.
I nominativi dei Moderatori e dei Relatori dei Circoli Minori
eletti, resi noti dal Segretario Generale del Sinodo dei Vescovi nel
corso della Quinta Congregazione Generale di questo pomeriggio, sono
pubblicati in questo Bollettino.
QUINTA CONGREGAZIONE GENERALE (MERCOLEDÌ, 13 OTTOBRE
2010 - POMERIDIANO)
-
ELENCO DEI MODERATORI E RELATORI DEI CIRCOLI MINORI
- INTERVENTI IN AULA
(CONTINUAZIONE)
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INTERVENTO DELL’INVITATO SPECIALE, RABBINO DAVID ROSEN, CONSIGLIERE
DEL GRAN RABBINATO DI ISRAELE, DIRETTORE DEL "DEPARTMENT FOR
INTERRELIGIOUS AFFAIRS OF THE AMERICAN JEWISH COMMITTEE AND
HEILBRUNN INSTITUTE FOR INTERNATIONAL INTERRELIGIOUS UNDERSTANDING"
(ISRAELE)
Alle ore 16.30 di oggi mercoledì 13 ottobre 2010, con la preghiera
dell’Adsumus ha avuto inizio la Quinta Congregazione Generale, per
la continuazione degli interventi dei Padri Sinodali in Aula sul
tema sinodale La Chiesa Cattolica nel Medio Oriente:Comunione e
testimonianza. "La moltitudine di coloro che erano diventati
credenti aveva un cuore solo e un'anima sola" (At 4, 32).
Presidente Delegato di turno S. Em. R. Card. Leonardo SANDRI,
Prefetto della Congregazione per le Chiese Orientali (CITTÀ DEL
VATICANO).
È seguito un tempo per gli interventi liberi, alla presenza del
Santo Padre.
Alle ore 18.30 il Presidente Delegato ha dato la parola all’Invitato
Speciale, Rabbino David ROSEN, Consigliere del Gran Rabbinato di
Israele, Direttore del "Department for Interreligious Affairs of the
American Jewish Committee and Heilbrunn Institute for International
Interreligious Understanding" (ISRAELE), che è intervenuto sul tema
“La relazione Ebreo-Cristiana e il Medio Oriente”.
A questa Congregazione Generale, che si è conclusa alle ore 18.55
con la preghiera dell’Angelus Domini, erano presenti 160 Padri.
ELENCO
DEI MODERATORI E RELATORI DEI CIRCOLI MINORI
In apertura della Quinta Congregazione Generale il Segretario
Generale del Sinodo dei Vescovi, S.E.R. Mons. Nikola ETEROVIĆ ha
dato lettura dell’Elenco dei Moderatori e dei Relatori dei Circoli
Minori, eletti nella Prima Sessione di questa mattina:
Moderatores
Anglicus A
- Exc.mus D.nus Paul HINDER, O.F.M. Cap., Vicarius Apostolicus
Arabiae (Arabia), Episcopus titularis Macontanus (Macon, )Anglicus B
- Exc.mus D.nus Sarhad Yawsip JAMMO, Episcopus Sancti Petri Apostoli
urbis Sancti Didaci Chaldaeorum (Saint Peter Apostle of San Diego
dei Caldei, FOEDERATAE CIVITATES AMERICAE SEPTENTRIONALIS)
Arabicus A
- Exc.mus D.nus Mounged EL-HACHEM, Archiepiscopus titularis
Darnitanus (Darni, Darnis, LIBANUM)
Arabicus B
- Exc.mus D.nus Ramzi GARMOU, Archiepiscopus Teheranensis
Chaldaeorum (Teheran dei Caldei), Praeses Conferentiae Episcopalis
(IRANIA)
Gallicus A
- Exc.mus D.nus Camillo BALLIN, M.C.C.J., Vicarius Apostolicus
Kuvaitensis (Kuwait), Episcopus titularis Arniensis (Arna, CUVAITUM)
Gallicus B
- Exc.mus D.nus Paul Nabil EL-SAYAH, (Antiochia dei Maroniti),
Archiepiscopus Ptolemaidensis Maronitarum in Terra Sancta (Haifa e
Terra Santa dei Maroniti, )
Gallicus C
- Exc.mus D.nus Pierre BÜRCHER, Episcopus Reykiavikensis (Reykjavïk,
ISLANDIA)
Galllicus D
- Em.mus D.nus Card. André VINGT-TROIS, Archiepiscopus Parisiensis
(Paris), Praeses Conferentiae Episcopalis (GALLIA)
Gallicus E
- Exc.mus D.nus Dimitrios SALACHAS, Episcopus titularis Carcabiae,
Exarcha Apostolicus pro catholicis ritus byzantin in Graecia
commorantibus (Esarcato Apostolico per i cattolici di rito bizantino
residenti in Grecia, GRAECIA)
Gallicus F
- Exc.mus D.nus Antoine Nabil ANDARI, Joubbé, Sarba et Jounieh des
Maronites (Joubbé, Sarba e Jounieh dei Maroniti), Episcopus
titularis Tarsensis Maronitarum (Tarso dei Maroniti, LIBANUM)
Relatores
Anglicus A
- Gabriel GHANOUM, B.S., Dominae Nostrae Paradisi in Civitate
Mexicana Graecorum Melkitarum (Nuestra Señora del Paraíso en México
dei Greco-Melkiti, MEXICUM)
Anglicus B
- Exc.mus D.nus Gregory John MANSOUR, Episcopus Sancti Maronis
Bruklyniensis Maronitarum (Saint Maron of Brooklyn dei Maroniti,
FOEDERATAE CIVITATES AMERICAE SEPTENTRIONALIS)
Arabicus A
- Exc.mus D.nus Bashar WARDA, C.SS.R., Archiepiscopus Arbilensis
Chaldaeorum (Arbil, Erbil dei Caldei, IRAQUIA)
Arabicus B
- Exc.mus D.nus Ghaleb Moussa Abdalla BADER, Archiepiscopus
Algeriensis (Alger, ALGERIA)
Gallicus A
- Exc.mus D.nus Joseph ABSI, S.M.S.P., Damascenus Graecorum
Melkitarum (Damas, Aš-Šām, Damasco, Dimašq dei Greco-Melkiti),
Archiepiscopus titularis Tarsensis Graecorum Melkitarum (Tarso dei
Greco-Melkiti, SYRIA)
Gallicus B
- Exc.mus D.nus Paul Youssef MATAR, Archiepiscopus Berytensis
Maronitarum (Bairut, Beirut dei Maroniti, LIBANUM)
Gallicus C
- Exc.mus D.nus Jean Benjamin SLEIMAN, O.C.D., Archiepiscopus
Bagdathensis Latinorum (Baghdad (Babilonia) dei Latini, IRAQUIA)
Gallicus D
- Exc.mus D.nus Vincent LANDEL, S.C.I. di Béth., Archiepiscopus
Rabatensis (Rabat), Praeses Conferentiae Episcopalis Conférence
Episcopale Régionale du Nord de l'Afrique (C.E.R.N.A.) (Regionale di
Africa Settentrionale (C.E.R.N.A.), )
Gallicus E
- Exc.mus D.nus Paul DAHDAH, O.C.D., Vicarius Apostolicus Berytensis
(Bairut dei Latini), Archiepiscopus titularis Arensis in Numidia
(Are di Numidia, LIBANUM)
Gallicus F
- Exc.mus D.nus Michel ABRASS, B.A., Antiochenus Graecorum
Melkitarum (Antiochia dei Greco-Melkiti), Archiepiscopus titularis
Myrensis Graecorum Melkitarum (Mira, Myra dei Greco-Melkiti, SYRIA)
INTERVENTI IN AULA
(CONTINUAZIONE)
Sono intervenuti i seguenti Padri:
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Rev. P. Umberto BARATO, O.F.M., Vicario Patriarcale emerito di
Gerusalemme dei Latini per Cipro (CIPRO)
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S. E. R. Mons. Béchara RAÏ, O.M.M., Vescovo di Jbeil dei Maroniti
(LIBANO)
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S. E. R. Mons. Gregory John MANSOUR, Vescovo di Saint Maron of
Brooklyn dei Maroniti (STATI UNITI D'AMERICA)
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S. B. Nerses Bedros XIX TARMOUNI, Patriarca di Cilicia degli Armeni,
Arcivescovo di Beirut degli Armeni (LIBANO)
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S. E. R. Mons. Paul HINDER, O.F.M. Cap., Vescovo titolare di Macon,
Vicario Apostolico di Arabia (EMIRATI ARABI UNITI)
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S. E. R. Mons. Nicolas SAWAF, Arcivescovo di Lattaquié dei
Greco-Melkiti (SIRIA)
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S. E. R. Mons. Guy-Paul NOUJAIM, Vescovo titolare di Cesarea di
Filippo, Vescovo ausiliare e Sincello per Sarba (LIBANO)
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S. E. R. Mons. Elie Béchara HADDAD, B.S., Arcivescovo di Sidone dei
Greco-Melkiti (LIBANO)
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Rev. P. Khalil ALWAN, M.L.M., Segretario Generale del "Conseil des
Patriarches Catholiques d'Orient" (C.P.C.O.) (LIBANO)
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S. E. R. Mons. Antoine AUDO, S.I., Vescovo di Alep dei Caldei
(SIRIA)
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S. E. R. Mons. Berhaneyesus Demerew SOURAPHIEL, C.M., Arcivescovo di
Addis Abeba, Presidente del Consiglio della Chiesa Etiopica,
Presidente della Conferenza Episcopale (Etiopia e Eritrea) (ETIOPIA)
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S. E. R. Mons. Youssef Anis ABI-AAD, Arcivescovo di Alep dei
Maroniti (SIRIA)
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S. E. R. Mons. Bohdan DZYURAKH, C.SS.R., Vescovo titolare di Vagada,
Vescovo di Curia di Kyiv-Halyč (UCRAINA)
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S. E. R. Mons. Virgil BERCEA, Vescovo di Oradea Mare, Gran Varadino
dei Romeni (ROMANIA)
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S. E. R. Mons. Youhanna GOLTA, Vescovo titolare di Andropoli,
Vescovo di Curia di Alessandria dei Copti (REPUBBLICA ARABA DI
EGITTO)
Diamo qui di seguito i riassunti degli interventi:
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Rev. P. Umberto BARATO, O.F.M., Vicario Patriarcale emerito di
Gerusalemme dei Latini per Cipro (CIPRO)
Lo scorso giugno, Cipro visse giornate intense, memorabili quando S.
S. Benedetto XVI visitò l'isola. Preghiamo perché l'effetto
spiritualmente benefico della visita possa continuare.
Cipro fa parte del Patriarcato di Gerusalemme. Esistono quattro
parrocchie: tre amministrate dai Francescani di Terra Santa, una da
un sacerdote del Patriarcato.
Il numero dei cattolici latini è esiguo. Le quattro parrocchie,
assieme a quattro congregazioni religiose femminili lavorano
soprattutto per i migranti e anche per i turisti.
I migranti costituiscono una ricchezza aggiunta per la Chiesa di
Cipro. La pastorale verso di essi è particolare e delicata. Essi
rimangono pochi anni e sono liberi generalmente solo la domenica. Ma
l'azione pastorale deve essere condotta come se rimanessero
permanentemente nella parrocchia. La catechesi è fondamentale,
soprattutto per la preparazione ai sacramenti. I gruppi ecclesiali
(Legio Mariae, carismatici, neo-catecumenali, Ordine Francescano
Secolare, gruppi nazionali di preghiera, ecc.) possono essere un
aiuto importante per il contatto con i fedeli, la loro conoscenza e
per la collaborazione nelle attività parrocchiali.
L'azione pastorale deve ispirarsi alla carità e all'accettazione
indiscriminata, seguendo l'esempio di Gesù.
[00071-01.04] [IN048] [Testo originale: italiano]
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S. E. R. Mons. Béchara RAÏ, O.M.M., Vescovo di Jbeil dei Maroniti
(LIBANO)
Nous lisons au n° 34 de l'Instrumentum Laboris: "Au Liban, les
chrétiens sont divisés au plan politique et confessionnel et
personne n'a un projet acceptable par tous". Il n'existe pas une
division au plan confessionnel, mais une diversité d'Églises sui
iuris catholiques, orthodoxes et évangéliques ayant chacune son
propre patrimoine, liturgique, théologique, spirituel et
disciplinaire. Il existe par contre une division sur le plan
politique, qui ne touche pas l'essence mais les options
stratégiques. Quant à l'essence, les chrétiens sont d'accord autour
des constantes nationales, définies dans le document dit "les
constantes" publié par le Patriarcat Maronite le 6 décembre 2006,
lequel a été accepté et signé par les chefs des partis politiques
chrétiens. Ces constantes ont été développées dans un autre document
paru en 2008 sous le titre: Charte de l'action politique à la
lumière de l'enseignement de l'Église et de la spécificité du Liban.
Quant aux options politiques, la division des Chrétiens est centrée
sur la stratégie relative à la protection desdites constantes et à
la présence efficace et effective des chrétiens. Cette division est
causée par les conditions politiques actuelles, tant internes que
régionales et internationales.
Car il existe dans le monde arabe une forte division entre les
sunnites et les chiites, apparente, sur le plan régional, dans la
coalition, du côté sunnite, entre l'Arabie Saoudite, l'Égypte et la
Jordanie, et du côté chiite entre l'Iran et la Syrie. Cette division
s'est transformée en conflit sanglant entre les sunnites et les
chiites en Irak. Sur le plan international, le conflit se situe
entre les États-Unis et ses alliés en faveur des sunnites d'un côté,
et l'Iran de l'autre à cause de ses ambitions régionales et de son
programme nucléaire. Au Liban, c'est le conflit politique entre les
chiites et les sunnites, où se situe la division des Chrétiens. Pour
sauver le régime libanais et leur présence effective, une partie
choisit l'alliance avec les sunnites, une autre avec les chiites et
une troisième appelle à de bonnes relations avec les sunnites et les
chiites et à ne pas se laisser entraîner dans la politique des axes
régionaux et internationaux.
Le projet politique acceptable par tous consiste à parfaire l'État
civil, dont les éléments se trouvent dans les "Constantes", la
"Charte de l'action politique" et la Constitution. C'est ce qui
différencie le Liban des autres pays du Moyen-Orient, ayant tous de
régimes religieux.
[00069-03.03] [IN046] [Texte original: français]
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S. E. R. Mons. Gregory John MANSOUR, Vescovo di Saint Maron of
Brooklyn dei Maroniti (STATI UNITI D'AMERICA)
The Preface to the Lineamenta, reminds us that the situation
surrounding the missionary efforts of the first Christians is very
similar to ours today. In the early days of the Church, the small
Christian community in the Middle East faced numerous challenges and
were in the minority. Today after much history, we are once again in
the minority and facing numerous challenges.
From the perspective of a Maronite living in the United States,
whenever I visit the Middle East I notice with great appreciation
the ways in which Catholics make a profound difference in the lives
of those around them. The schools, universities, hospitals, nursing
homes, drug rehabilitation centers, hospices, orphanages, and other
facilities which they operate are open to Muslim, Jew and Christian
alike. These Catholics are the “salt of the earth” and the “light of
the world” (Matthew 5:13-14).
Like the early Christians, we face seemingly unsurmountable
challenges, and our chances seem slim. But we live by faith not by
sight (2 Cor 5:7). We may never convince with words our Muslim or
Jewish neighbors that our presence is truly a real blessing for
them, but the same antidote which helped the first Christians
survive and overcome all challenges is also available to us: a share
in God's generous and Holy Spirit and an apostolic love for one
another that has the power to make us once again able to be “of one
heart and soul” (Acts 4:32).
[00072-02.02] [IN049] [Original text: English]
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S. B. Nerses Bedros XIX TARMOUNI, Patriarca di Cilicia degli Armeni,
Arcivescovo di Beirut degli Armeni (LIBANO)
La Parole de Dieu qui a été choisie comme thème pour cette Assemblée
synodale : “La multitude de ceux qui étaient devenus croyants avait
un seul coeur et une seule âme” (Ac 4,32) est comme un phare venu
éclairer la route que nous devons prendre pour notre vie de foi, de
témoignage chrétien, avec nos confrères non pleinement unis avec le
Siège de Pierre et avec nos autres frères, bien que différents de
nous dans la croyance.
Le retour à la première communauté chrétienne nous montre que les
premiers chrétiens n’ont pas eu une vie facile, exempte de
difficultés et d’adversités; bien au contraire, ils subirent
outrages et persécutions. Mais cela ne les a pas empêchés de
proclamer l'enseignement de Jésus intégralement et de pardonner.
Nous trouvons des situations similaires dans notre époque
contemporaine. Les chrétiens non éclairés par le Saint-Esprit
croient qu'ils devraient être épargnés par les difficultés. Ceci est
important à relever, et dans ce sens à réévangéliser nos fidèles, en
leur proposant la foi vécue aux premiers siècles du christianisme.
Cela ne veut pas dire qu'il ne faut pas lutter pour rétablir la
justice et la paix au Moyen-Orient. Mais il serait erroné de
considérer que, sans cette justice et cette paix, le chrétien ne
peut pas vivre pleinement sa foi ou devrait émigrer. D'ailleurs,
personne n 'émigre pour rechercher une vie chrétienne meilleure.
Le chrétien convaincu qu 'il est appelé, de par son baptême, à
témoigner de sa foi et qui mène une vie chrétienne en communauté,
n'a pas comme première préoccupation la recherche du bien-être
matériel ou de la paix, ou bien encore la fuite des problèmes pour
sa tranquillité et celle des siens. Au contraire, prenant exemple du
témoignage de ses ancêtres du Moyen-Orient, il travaille en groupe
avec d'autres confrères chrétiens, pour témoigner par la vie et par
l’exemple, pour rendre plus convainquant le message d 'amour de
Jésus.
Partant de ce principe, le chrétien engagé du Moyen-Orient vivra,
sous la conduite de l'évêque et en communion avec d'autres
chrétiens, pour faire progresser l'esprit de communion des premiers
chrétiens, qui avaient “un seul coeur et une seule âme” (Ac 4,32) et
qui mettaient leurs biens en commun, comme le font de nos jours les
membres de certaines communautés, comme le Néocatéchuménat, les
Focolari et le Renouveau Charismatique, qui sont répandues dans
plusieurs pays du Moyen-Orient.
Aux disciples qui vivront selon ces principes, Jésus promet “la joie
et l'allégresse ainsi qu 'une grande récompense dans les cieux” (Mt
5,12).
[00073-03.03] [IN051] [Texte original: français]
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S. E. R. Mons. Paul HINDER, O.F.M. Cap., Vescovo titolare di Macon,
Vicario Apostolico di Arabia (EMIRATI ARABI UNITI)
The two Vicariates of the Arabian Peninsula, comprising Kuwait,
Bahrain, Qatar, UAE, Oman, Yemen and Saudi Arabia, have no native
Christians. The 3 million Catholics in a population of 65 million
inhabitants are all labor migrants from a hundred nations, the
majority from the Philippines and India. About 80% are of Latin
Rite. the others belong to Catholic Oriental Churches. Both
Apostolic Vicars are of Latin Rite; the Order of Friars Minor
Capuchin has the ius commissionis for the territory; two thirds of
the 80 priests are Capuchin Friars from India, the Philippines,
Europe and America, belonging to different rites.
The special situation in the Vicariates of the Gulf:
1. Catholic presence in Arab countries with Islam as state religion.
Strict immigration laws (restriction on the number of priests) and
security system. Individual rights and social care very limited. No
freedom of religion (no Muslim can convert but Christians are
welcome into Islam), limited freedom of worship in designated
places, granted by benevolent rulers (except in Saudi Arabia).
Churches too few, attendance very high, in a single parish up to 25
000 on Fridays with 10 and more masses. Distance from church,
employment and camp rules make participation for many impossible.
Catholic Church is law abiding and trusted by the government.
2. Unity of Catholic Church in diversity of rites and nationalities.
The Church has to adapt its structures and pastoral work to the
limits imposed by the external circumstances. The Rescript ex
audientia approved by Pope John Paul II in 2003 and confirmed by
Pope Benedict XVI in 2006 gives jurisdiction over all the faithful
of whatever Church, rite or nationality, to the two Ordinaries under
whose sole jurisdiction all the priests in the Vicariates work. The
Ordinaries have the obligation that the faithful of other sui iuris
Churches may practice and observe the norms of their Rite, which
they do to the best of their ability. The Rescript has helped to
maintain and promote unity, to avoid fragmentation and to provide
the best possible pastoral ministry to all the Catholic faithful.
All priests must render service to all the faithful, assisted by the
thousands of lay volunteers in catechesis, youth and family
ministry, hospital and prison apostolate and social work.
Through fraternal relations between the two Apostolic Vicars and the
heads of the Oriental sui iuris Churches communion will be
strengthened and agreements of collaboration made in respect of the
particular situation in order to make more vibrant the witness of
the Church in the Gulf which is an exclusively pilgrim and migrant
Church.
[00074-02.02] [IN052] [Original text: English]
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S. E. R. Mons. Nicolas SAWAF, Arcivescovo di Lattaquié dei
Greco-Melkiti (SIRIA)
“Les Chrétiens ne se distinguent des autre hommes, ni par le pays,
ni par le langage, ni par les vêtements. Ils n’habitent pas de
villes qui leur soient propres, ils ne servent pas de quelques
dialecte extraordinaire, leur genre de vie n’a rien de
singulier...Toute terre étrangère leur est une patrie et toute
patrie une terre étrangère. En un mot, ce que l’âme est dans le
corps, les chrétiens le sont dans le monde”(Lettre à Diognète).
Nous vivons dans un monde sécularisé et globalisé, où le nombre des
hommes qui n’ont aucun intérêt pour la question de Dieu ou qui
agissent sans référence chrétienne est démesurée par rapport au
nombre de ceux qui se reconnaissent chrétiens et croyants.
Ceux auxquels s’adresse la catéchèse doivent s’établir dans une
double relation: relation d’appartenance à une communauté fondée sur
l’unité de foi et relation à une communauté fondée sur l’unité de
l’acceptation du pluralisme et de la diversité.
La foi chrétienne se dit toujours dans le champ des cultures
humaines.
Nous manquons au Moyen-Orient d’une catéchèse qui tienne compte de
notre culture arabe, de nos traditions chrétiennes et de nos
richesses liturgiques.
Nous manquons d’un programme catéchistique pour les catéchumènes.
Nous demandons un effort dans la formation spirituelle des
séminaristes.
[00075-03.03] [IN053] [Texte original: français]
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S. E. R. Mons. Guy-Paul NOUJAIM, Vescovo titolare di Cesarea di
Filippo, Vescovo ausiliare e Sincello per Sarba (LIBANO)
L'Instrumentum Laboris (§ 76), citant le Concile Vatican II, déclare
que la division des chrétiens est objet de scandale et fait obstacle
à la plus sainte des causes : la prédication de l'Évangile. Plus
loin (§ 78), il rappelle que Sa Sainteté le pape Jean Paul II a
souhaité une nouvelle forme d'exercice de la primauté qui ne porte
pas atteinte à sa mission, et qui soit inspirée par les formes
ecclésiales du premier millénaire qui, bien que diverses,
n'empêchaient pas les chrétiens de se sentir chez eux dans toutes
ces formes, qu'elles appartiennent à la spiritualité, à la vie
morale, ou à la structure.
C'est là une invitation à revoir le rôle et la place des patriarches
d'Orient en fonction des origines. Un principe régissait alors
l'organisation de l'Église : pour un même espace, une seule
juridiction. Et l'Église, qui en avait essaimé d'autres ou qui était
plus centrale que d'autres, étant élevée au rang de patriarcat et
assurait l'unité. Le concile de Nicée en 325 cite trois patriarcats
: Rome, Alexandrie et Antioche. Au cinquième siècle, la Pentarchie
est atteinte selon l'ordre suivant: le Pape de Rome en premier, puis
le patriarche de Constantinople, puis celui d'Alexandrie, puis celui
d'Antioche et enfin celui de Jérusalem.
Un retour à l'unité suppose donc une théologie et une organisation
juridique de l'Église qui redonnent aux patriarches d'Orient leurs
privilèges des premiers temps dans l'Église universelle, auprès du
pape, tête de toute l'Église. Les principales difficultés pour un
tel projet sont les suivantes :
- la fondation, depuis le premier millénaire, de nouveaux
patriarcats ;
- l'existence, pour un même siège, de plusieurs patriarches
catholiques et d'un orthodoxe;
- une curie romaine aux prérogatives mal définies par rapport à
celles des patriarches.
Proposition: Sa Sainteté charge une commission d'experts
théologiens, d’historiens et de pasteurs, qui propose des solutions
concrètes à ces difficultés et l'Église s'engage à les appliquer
sans tarder.
[00076-03.02] [IN054] [Texte original: français]
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S. E. R. Mons. Elie Béchara HADDAD, B.S., Arcivescovo di Sidone dei
Greco-Melkiti (LIBANO)
La vente de terrains des chrétiens au Liban devient un phénomène
dangereux. Il risque de menacer la présence chrétienne jusqu’à
l’anéantir à un minimum dans les quelques années qui viennent. Pour
remédier à ce phénomène nous proposons:
- De créer une stratégie de solidarité entre les Églises sous le
patronage du Saint-Siège.
- Modifier le discours de l’Église envers l’Islam afin de distinguer
nettement entre Islam et fondamentalisme. Ceci facilite notre
dialogue avec les musulmans en vue de nous aider à persévérer dans
notre terre.
- Passer du concept d’aide aux chrétiens d’Orient au concept de
développement pour les enraciner dans leur terre et leur trouver des
emplois.
Notre expérience dans le diocèse de Saïda est prépondérante à ce
niveau.
[00077-03.02] [IN055] [Texte original: français]
-
Rev. P. Khalil ALWAN, M.L.M., Segretario Generale del "Conseil des
Patriarches Catholiques d'Orient" (C.P.C.O.) (LIBANO)
Le paragraphe 55 de l’Instrumentum laboris n’a pas pris en
considération le grand rôle que le Conseil des Patriarches
catholiques d’Orient (CPCO) a joué dans le renforcement de la
communion entre les Églises catholiques et dans l'encouragement du
dialogue oecuménique et interreligieux.
Après l’énumération des activités du CPCO, à 20 ans de son
existence, au niveau de la théologie pastorale, de l'oecuménisme, de
la pastorale commune et de la coordination entre églises
catholiques, je constate que le CPCO souffre d'un handicap au niveau
de la communication. Je propose donc à l'Assemblée synodale:
- La modification des statuts du CPCO pour permettre aux assemblées
des évêques de chaque pays d'être représentée dans les congrès
annuels du CPCO, et que leur représentant ait le pouvoir de
transmettre et d'exécuter les décisions au sein de son assemblée.
- L'organisation des congrès des Patriarches et évêques Catholiques
en Moyen Orient.
Enfin, je constate que les autorités ecclésiastiques, à savoir les
dicastères romains, les conférences épiscopales en occident et leurs
associations, semblent ignorer cette instance par manque
d'information. C'est pourquoi, je propose aussi que le CPCO soit
inclu dans l’Annuarium Pontificium, à l'instar de toutes les
instances pontificales et autres.
[00078-03.03] [IN056] [Texte original: français]
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S. E. R. Mons. Antoine AUDO, S.I., Vescovo di Alep dei Caldei
(SIRIA)
Soigner la formation spirituelle et intellectuelle des futurs
prêtres.
I - Formation
Malgré la diminution du nombre des vocations, éprouver les candidats
avant de les admettre au séminaire.
Former les séminaristes au sens profond de chaque liturgie et être
capable d'ouverture à l'universalité de l'Église. En théologie, se
baser sur Vatican II, répondre aux questions de la modernité dans le
contexte arabo-musulman, en donnant une attention particulière à
l'usage correct de la langue arabe. Enfin, à la suite et selon les
conseils de Benoît XVI, accorder de l'importance à une formation
doctrinale solide et vivante, se traduisant dans la vie quotidienne.
La dimension pastorale: apprendre à prêcher, enseigner le
catéchisme, accompagner les familles, écouter les confessions, sont
des éléments vitaux dans la formation.
II - Accompagnement pastoral et spirituel au cours de l' exercice du
ministère sacerdotal.
a. Veiller à ce que le prêtre soit mobilisé par la passion
d'annoncer la Bonne Nouvelle.
b. Assurer une formation permanente de qualité.
c. Prodiguer des moyens de relecture du service pastoral et du
progrès spirituel et humain (retraite annuelle, sessions, etc .... )
Se souvenir que le prêtre est avant tout un homme de Dieu.
III- Assurance, comptabilité transparente
a. Regarder objectivement les besoins des prêtres, et arriver à une
comptabilité transparente du diocèse qui aide à développer la
confiance parmi les prêtres et les fidèles.
b. Que la Congrégation pour les Églises orientales aide chaque
Patriarcat et diocèse à la mise en place d'un système d'assurance
maladie et d'assurance vieillesse. Les ressources sont là, manquent
la compétence et la rigueur.
[00092-03.02] [IN057] [Texte original: français]
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S. E. R. Mons. Berhaneyesus Demerew SOURAPHIEL, C.M., Arcivescovo di
Addis Abeba, Presidente del Consiglio della Chiesa Etiopica,
Presidente della Conferenza Episcopale (Etiopia e Eritrea) (ETIOPIA)
Ethiopia has about 80 million inhabitants, half of whom will be
approximately below the age of 25. The great challenge which the
country faces is poverty and its consequences, such as,
unemployment. Many of the youth, aspiring to escape poverty,
attempt, by any means, to emigrate. Those who emigrate to the Middle
East are mostly young women who go legally or illegally to seek
employment as domestic workers because most of them lack
professional training. In order, to facilitate their travels, the
Christians change their Christian names into Muslim names, and dress
as Muslims so that their visas could be processed easily. This way,
Christians are indirectly forced to deny their Christian roots and
heritage.
According to the data from the Ministry of Labour and Socia1 Affairs
and the International Organization of Migration, 13,498 Ethiopian
workers migrated to the Middle East between September 2005 and
August 2006. (www. American Chronicle/Ethiopia Human Trafficking Hub
in the Horn of Africa.html). Their destinations are usually Lebanon,
United Arab Emirates, Khuwait, Yemen and Saudi Arabia. On average,
about 12,500 Ethiopians leave annually to the Middle East.
Even if there are exceptions where workers are treated well and with
kindness, the great majority suffer exploitations and abuses. Many
are ashamed to return back to Ethiopia where their families expect
them to return with lots of money; however, some are forced to
return back desperate, sick, and mentally disturbed. The Christians
who die in Saudi Arabia seem not to be allowed to be buried there;
their bodies are flown to Ethiopia for burial. Could the Saudi
authorities be requested to allocate a cemetery for Christians in
Saudi Arabia?
Many Ethiopians turn to the Catholic Churches of the Middle East for
assistance and counselling. I will like to thank the Catholic
Hierarchies in the Middle East who are doing their best to assist
the victims of abuse and exploitation. We are grateful, for example,
for the great work of Caritas Lebanon. Modem migration is looked
upon as "modern slavery". But let us remember that today's migrants
shall be tomorrow's citizens and leaders either in their host
countries or in their home countries.
[00093-02.02] [IN058] [Original text: English]
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S. E. R. Mons. Youssef Anis ABI-AAD, Arcivescovo di Alep dei
Maroniti (SIRIA)
“ Nous ne pouvons accueillir ceux que Dieu met sur notre route, si
nous n’ accueillons pas Dieu en personne. Plus nous découvrons Dieu,
plus nous découvrons la sainteté de l’homme”
Le lieu privilégié de l’accueil de nos frères, en l’occurrence nos
frères musulmans est, sans aucun doute, la prière.
Il est une prière qu’on appelle prière contemplative.
Contempler, c’est d'abord contempler Dieu Trinité. Contempler c’est
aussi contempler, dans l’Esprit, la vie des hommes, et, partant,
l’offrir à Dieu avec ses joies et ses peines, ses avancements et ses
reculs... tout en ayant à l'esprit que nous ne voyons pas tout de la
vie de l’autre, laquelle demeure pour nous un mystère.
Dans la contemplation, il arrive que nous croisions, dans un instant
fugitif, un reflet du regard de Dieu sur les gens . C’est un instant
de grâce, un instant de joie, car ce regard est créateur, sauveur et
plein d amour .
Il est de première nécessité de chercher à établir une présence avec
nos frères musulmans et aussi avec les autres, avec lesquels nous
vivons: présence simple, humble, fraternelle, qui pourrait favoriser
le dialogue sous toutes ses formes et une compréhension réciproque.
[00094-03.02] [IN059] [Texte original: français]
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S. E. R. Mons. Bohdan DZYURAKH, C.SS.R., Vescovo titolare di Vagada,
Vescovo di Curia di Kyiv-Halyč (UCRAINA)
Desidero richiamare l'attenzione su un aspetto particolare della
pastorale vocazionale, cioè quello della formazione dei Padri
Spirituali chiamati a svolgere la loro missione nei Seminari e negli
istituti di formazione dei Religiosi. Il Padre spirituale svolge un
ruolo determinante nel discernimento di ogni vocazione, ha una
precisa e fondamentale responsabilità nel cammino di maturazione di
ogni vocazione che, a mio parere, non cessa certamente al momento
dell'ordinazione sacerdotale o dell'emissione dei voti perpetui.
Pongo, pertanto, una domanda: quanto ci preoccupiamo di formare i
futuri Padri Spirituali per i Seminari e per gli Istituti Religiosi?
Ho l'impressione che molto spesso la scelta venga operata sulla base
di urgenze immediate e sull'idea che quel tal sacerdote sia
abbastanza adatto perché pare che abbia una buona vita spirituale
personale. Ma il resto delle competenze richieste e non meno
importanti, dove lo mettiamo? Mi permetto, perciò, di raccomandare a
noi tutti la massima attenzione alla formazione di questa preziosa
ed insostituibile figura della pastorale vocazionale, assicurando a
persone tendenzialmente adatte di tutti gli strumenti della
teologia, della psicologia e di quant'altro richiesto attraverso
percorsi formativi specialistici.
Anzitutto desidero esprimere la più profonda gratitudine ai Vescovi
Latini per la fraterna accoglienza riservata ai nostri fedeli, per
la premura che essi esprimono nei loro confronti, ma, ovviamente non
si tratta semplicemente di garantire un "ambito liturgico" e di
"rafforzare - cito testualmente - il legame con i fedeli delle
Chiese orientali cattoliche nei Paesi d'emigrazione", ma di qualcosa
di più importante e profondo. Gli Eparchi nell'esercizio del loro
ministero non possono semplicemente limitarsi a queste garanzie e
neppure ad una mera "visita". Chiedo: un padre può esaurire la sua
naturale funzione nei confronti di figli lontani attraverso una
"visita"? La risposta è troppo ovvia, perché la espliciti. Allora è
necessario approfondire responsabilmente questo tema della paternità
dei Patriarchi e dei Vescovi eparchiali ed individuare gli strumenti
giuridici e organizzativi che, in scontata collaborazione con gli
Ordinari locali, portino ad un effettivo esercizio della loro
responsabilità ministeriale laddove vivono i propri fedeli.
Indirizzo la mia attenzione agli Ordini contemplativi, ricordandone
l'estrema importanza, tanto da sentire il dovere di citare l'esempio
del nostro grande Metropolita il Servo di Dio Kyr Andrea Szeptycky
che volle, lui Basiliano, la costituzione dei Monaci Studiti in
Ucraina, definendone la missione caratteristica di vita di preghiera
e contemplazione come "polmone della vita della Chiesa". Mi permetto
di ricordare a tutti i venerandi Padri Sinodali questo dono
singolarmente prezioso, sì che ne sentiamo sempre l'esigenza e ne
coltiviamo premurosamente la presenza e la crescita per il bene di
tutte le componenti delle nostre Chiese.
[00080-01.04] [IN060] [Testo originale: italiano]
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S. E. R. Mons. Virgil BERCEA, Vescovo di Oradea Mare, Gran Varadino
dei Romeni (ROMANIA)
Molti aspetti uniscono la nostra Chiesa con le Chiese sorelle del
Medio Oriente: anzitutto il suo essere un "piccolo gregge". Anche la
Chiesa Greco-Cattolica in Romania vive la sua missione in uno stato
di minoranza; una presenza che è però vigorosa nella storia del
nostro Paese, in quanto esprime quella felice e provvidenziale
sintesi del suo essere in piena comunione con la sede di Pietro, con
la ricchezza dei tesori della tradizione spirituale, liturgica e
disciplinare bizantina.
Cari fratelli d'Oriente, insieme a voi siamo chiamati ad affrontare
le sfide dei nostri tempi: la forte ondata di emigrazione e la
globalizzazione con tutte le sue provocazioni ed i suoi idoli, di
cui ci ha parlato il Papa Benedetto XVI e che tutti noi siamo
chiamati a smascherare. Inoltre, tale situazione di emigrazione -
che mai abbiamo sperimentato nella storia del nostro popolo romeno -
in cui, da una popolazione di 22 milioni di cittadini, quasi 5
milioni si trovano ora in Europa e nel mondo, apre anche la
possibilità di un confronto fecondo e di un mutuo arricchimento.
L’immigrazione nella condivisione valorizza tutti; pertanto, teniamo
sempre fisso lo sguardo su Gesù, il primo che ha dovuto trasferirsi
nella terra d’Egitto, per chiedere e ricevere da Lui quello slancio
sempre rinnovato e che dobbiamo comunicare ai nostri fedeli e alle
nostre comunità.
[00082-01.05] [IN061] [Testo originale: italiano]
-
S. E. R. Mons. Youhanna GOLTA, Vescovo titolare di Andropoli,
Vescovo di Curia di Alessandria dei Copti (REPUBBLICA ARABA DI
EGITTO)
Relations avec les Églises orthodoxes dans nos pays :
Elles sont nos racines, nos ancêtres, ce sont elles qui ont lutté
pour défendre la foi chrétienne et la garder pour nous jusqu'à
aujourd'hui. Ce sont elles qui ont offert les martyrs, des saints,
des grands théologiens. Par conséquent, l'unité de l'Église, qui est
la prière de l'Église, reste toujours l'espérance de l'histoire
chrétienne.
Relation avec les citoyens musulmans :
Le moyen-âge nous a laissé des fruits amers faits de haine et de
mépris, une vraie tragédie.
Pouvons-nous, ensemble, chrétiens et musulmans écrire une nouvelle
page d'histoire, d'amour, de respect et de pardon pour construire
ensemble pour les générations futures un avenir sans tragédie?
[00083-03.02] [IN062] [Texte original: français]
INTERVENTO DELL’INVITATO SPECIALE, RABBINO DAVID ROSEN, CONSIGLIERE
DEL GRAN RABBINATO DI ISRAELE, DIRETTORE DEL "DEPARTMENT FOR
INTERRELIGIOUS AFFAIRS OF THE AMERICAN JEWISH COMMITTEE AND
HEILBRUNN INSTITUTE FOR INTERNATIONAL INTERRELIGIOUS UNDERSTANDING"
(ISRAELE)
Riportiamo qui di seguito il testo integrale dell’intervento.
The relationship today between the Catholic Church and the Jewish
people is a blessed transformation in our times - arguably without
historic parallel.
In his words in the great synagogue here in Rome last January, H.H.
Pope Benedict XVI referred to the teaching of the Second Vatican
Ecumenical Council as "a clear landmark to which constant reference
is made in our attitude and our relations with the Jewish people,
marking a new and significant stage."
Naturally this striking transformation in the way the Jewish people
is viewed and presented , still had and has to contend with the
influence of centuries, if not millenia, of the "teaching of
contempt" towards Jews and Judaism, which obviously is not
eliminated overnight nor even over forty five years. Inevitably, the
impact of this transformation in Catholic-Jewish relations varies
considerably from one context to another, influenced by
sociological, educational and even political factors. Arguably the
most dramatic internalization has taken place in the United States
of America where Jews and Christians live in an open society side by
side as vibrant self-confident and civically engaged minorities. As
a result the relationship has advanced there to a unique degree
involving cooperation and exchanges between the communities and
their educational institutions; and today the US boasts literally
dozens of academic institutions for Catholic-Jewish studies and
relations, while there are perhaps three in the rest of the world.
Indeed there is a widespread perception among the Jewish communities
in the US of the Catholic Church as a genuine friend with profound
values and interests in common. It is my privilege to head the
international interfaith representation of the American Jewish
Committee, which has been and continues to be the leading Jewish
organization in this remarkable and historic transformation.
However, there are many countries where such social and demographic
factors are not present. In most countries where Catholicism is the
dominant social force, Jewish communities are small if present at
all, and the relationship between the Church and Judaism often gets
little notice. I confess to having been surprised to find Catholic
clergy and sometimes even hierarchy from some countries not only
ignorant about contemporary Judaism but often even about Nostra
Aetate itself, the Vatican documents that flowed from it and thus
the relevant teachings of the Magisterium concerning Jews and
Judaism.
While as indicated, Jewish experience in the US has done much to
alleviate negative impressions of the tragic past; there is still
widespread ignorance about Christianity in the Jewish world -
especially where there is little or no contact at all with modern
Christians.
In the only polity in the world where Jews are a majority, the State
of Israel, this problem is further compounded by the political and
sociological context. In the Middle East, as in most parts of the
world, communities tend to live in their own linguistic, cultural
and confessional settings, and Israel is no exception. Moreover
Christian Arabs in Israel are a minority within a
minority–approximately 120,000 among an Arab citizenry of around a
million and a half which is overwhelmingly Muslim and which
constitutes some twenty per cent of the Israeli citizenry as a whole
(some seven and a half million.)
It is true that Christian Arab Israelis are a particularly
successful religious minority in many respects. Their socio-economic
and educational standards are well above average–their schools
receive the highest grades in annual matriculation examinations–many
of them have been politically prominent and they have been able to
derive much benefit from the democratic system of which they are an
integral part. However, the daily life of the vast majority of Arabs
and Jews takes place in their own respective contexts. As a result,
most Jewish Israelis do not meet contemporary Christians; and even
when they travel abroad, they tend to meet non-Jews as such, not as
modern Christians. Accordingly, until recently most of Israeli
society has been quite unaware of the profound changes in
Catholic-Jewish relations. However, this situation has begun to
alter significantly in the last decade for different reasons, but
two in particular are especially noteworthy.
The first is the impact of the visit of the late Pope John Paul II
in the year 2000, following the establishment of full bilateral
relations between Israel and the Holy See six years earlier. While
the latter had already had some effect on perceptions in Israel, it
was the power of the visual images, the significance of which Pope
John Paul II understood so well, that revealed clearly to the
majority of Israeli society the transformation that had taken place
in Christian attitudes and teaching towards the Jewish people with
whom the Pope himself had maintained and further sought mutual
friendship and respect. For Israelis to see the Pope at the Western
Wall, the remnant of the Second Temple, standing there in respect
for Jewish tradition and placing there the text that he had composed
for a liturgy of forgiveness that had taken place two weeks earlier
here at St. Peter's, asking Divine forgiveness for sins committed
against the Jews down the ages, was stunning and overwhelming in its
effect. Israeli Jewry still has a long way to go in overcoming the
negative past, but there is no question that attitudes have changed
since that historic visit. In addition it led to the remarkable new
avenue for dialogue, understanding and collaboration in the form of
the bilateral commission of the Chief Rabbinate of Israel and the
Holy See's Commission for Religious Relations with Jewry,
established at John Paul II's initiative and praised extensively by
Pope Benedict XVI during his pilgrimage to the Holy Land last year
and also in his words at the great synagogue here in Rome earlier
this year.
The other major factor is the influx of other Christians who have
doubled the demographic make-up of Christianity in Israel.
I refer first of all to the estimated approximately fifty thousand
practicing Christians who were part and parcel of the immigration to
Israel in the last two decades from the former Soviet Union. As
integrally connected at the same time to Jewish society through
familial and cultural ties, they arguably represent the first
Christian minority that sees itself at the same time as part and
parcel of a Jewish majority since the very first Christian
community.
These Christians, as the Arab Christian communities, are Israeli
citizens who enjoy full franchise and equality before the law.
However, there is a third significant Christian population in Israel
whose legal standing is sometimes problematic.
These are the scores of thousands of practicing Christians among
almost a quarter of a million of migrant workers - from the
Philippines, Eastern Europe, Latin America and sub-Saharan Africa.
Most of them are in the country legally and temporarily. However,
close to half of them have entered or remained illegally and their
position is legally precarious.
Nevertheless the substantial Christian presence among this
population maintains a vibrant religious life and constitutes a
significant third dimension to the Christian reality in Israel
today.
These factors have contributed, among others, to an increasing
familiarity in Israel with contemporary Christianity. In addition,
while there are an estimated two hundred or so Israeli organizations
promoting Arab-Jewish understanding and cooperation generally ,
there are also literally dozens of bodies promoting interreligious
encounter, dialogue and studies, and the Christian presence in these
is disproportionate and highly significant. This of course is
substantially due to the presence of Christian institutions and
their clergy, scholars, international representatives of churches
and so on, who contribute totally out of proportion to their numbers
to these efforts especially in the field of scholarship. Moreover
the fact that in the State of Israel, Christians, as Muslims, are
minorities with a need to be accepted and understood by the Jewish
majority also serves as impetus for interfaith engagement (as
opposed to elsewhere where the contrary may often be the case.)
Christians in Israel are obviously in a very different situation
from their sister communities in the Holy Land who are part and
parcel of a Palestinian society struggling for its independence and
who are inevitably caught up in the Israeli-Palestinian conflict on
a daily basis. Indeed the location of some of these communities on
the intersection between Israeli and Palestinian jurisdiction means
that they often bear the brunt of security measures which the Jewish
State feels obliged to maintain in order to protect its own
citizenry against continuous violence from within the Palestinian
territories. It is only right and proper that such Palestinian
Christians should express their distress and their hopes regarding
the situation. However it is notable and regrettable that such
expressions have not always been in consonance with the letter and
spirit of the Magisterium concerning the relationship to Jews and
Judaism. This would seem to be reflected in a wider geographical
context, where the impact of the Arab-Israeli conflict has all too
often meant a discomfort for many Christians with the Church's
rediscovery of its Jewish roots and sometimes a preference for
historical prejudice.
Nevertheless the plight of Palestinians generally and Palestinian
Christians in particular should be of profound concern to Jews both
in Israel and the Diaspora.
To begin with, especially as Judaism brought the recognition to the
world that every human person is created in the Divine Image; and
that accordingly, as the sages of the Talmud teach, any action of
disrespect for another person, is an act of disrespect for the
Creator himself; we have a special responsibility in particular for
neighbors who suffer. This responsibility is even greater when
suffering is born out of a conflict of which we are a part and
paradoxically precisely where we have the moral and religious duty
to protect and defend ourselves.
For me personally as an Israeli Jerusalemite, the distressing
situation in the Holy Land and the suffering of so many on the
different sides of the political divide, is a source of much pain;
even as I fully realize that it is used and abused to heighten
various tensions that go well beyond the geographical context of the
conflict itself.
Yet I give thanks to God for the remarkable amount of organizations
in our society working to alleviate as much suffering as possible in
this very difficult context.
I am proud to be a founder of one of these organizations, Rabbis for
Human Rights, whose director and members, precisely as loyal Israeli
citizens, continue to struggle to preserve and advance the human
dignity of all and especially of the vulnerable. I am of course
fully conscious of the carnage of the recent past in the streets of
our cities and the ongoing threats of the present from those openly
committed to the destruction and extermination of Israel.
Notwithstanding, we must strive to do all we can to alleviate the
hardships of the situation and especially as they pertain to the
Christian communities in Jerusalem and environs.
In fact, in recent months there has been a notable improvement in
conditions, for example, regarding the free movement of clergy, and
there have also been recent indications that there is a growing
understanding of the needs of the local Christian communities by the
authorities, notwithstanding the security challenges. We continue to
advocate for such, believing it to be ultimately in the interests of
all.
Indeed, Jewish responsibility to ensure that Christian communities
flourish in our midst, respecting the very fact that the Holy Land
is the land of Christianity's birth and holy places, is strengthened
by our increasingly rediscovered fraternity.
Yet even beyond our particular relationship, Christians as a
minority in both Jewish and Muslim contexts play a very special role
for our societies at large. The situation of minorities is always a
profound reflection of the social and moral condition of a society
as a whole. The wellbeing of Christian communities in the Middle
East is nothing less than a kind of barometer of the moral condition
of our countries. The degree to which Christians enjoy civil and
religious rights and liberties testifies to the health or infirmity
of the respective societies in the Middle East.
Moreover, as I have already indicated, Christians play a
disproportionate role in promoting interreligious understanding and
cooperation in the country. Indeed I would presume to suggest that
this is precisely the Christian métier, to contribute to overcoming
the prejudice and misunderstanding that bedevil the Holy Land and
which of course are greatly reinforced in the region at large. While
it is not fair to expect the small local Christian communities to be
capable of bearing such responsibility alone, perhaps we may hope
that supported in this by their universal Church and its central
authority, they may indeed be blessed peacemakers in the city whose
name means peace and which has such significance for our
communities. Already some initial sign of this has been evident in
the local Catholic leadership role in the establishment in recent
years of the Council of the Religious Institutions of the Holy Land,
which brings together the Chief Rabbinate of Israel, the Shaaria
Courts and Ministry of Religious Affairs of the Palestinian
Authority, and the official Christian leadership in the Holy Land.
This Council not only facilitates communication between the various
religious authorities, but it is also committed and working to
combat misunderstanding , bigotry and incitement, and also seeks to
be a force for reconciliation and peace so that two nations and
three religions may live in the land in full dignity, freedom and
tranquility.
The Instrumentum Laboris of this Special Assembly for the Middle
East quotes Pope Benedict XVI in his interview with Osservatore
Romano on his way to the Holy Land as follows: "it is important on
the one hand to have bilateral dialogues–with the Jews and with
Islam–and then also trilateral dialogue" (sect.96). Indeed this last
year, for the first time, the Pontifical Council for Interreligious
Relations and the Pontifical Commission for Religious Relations with
the Jews co-hosted together with the International Jewish Committee
for Interreligious Consultations (IJCIC) and the foundation for the
Three Cultures in Seville Spain, our first trilateral dialogue.
This was a particular joy for me as the proposal for this was put
forward during my chairmanship of IJCIC and I earnestly hope that
this is just the beginning of more extensive trilateral dialogue, to
overcome suspicion, prejudice and misunderstanding, so that we may
be able to highlight the shared values in the family of Abraham for
the well-being of all humanity.
It appears to me that the aforementioned bilateral commission with
the Chief Rabbinate of Israel and the Council of the Religious
Institutions of the Holy Land together offer even greater
opportunity and challenge in this regard.
The Instrumentum Laboris also provides important insights into the
nature of relations for Christians with both Muslims and Jews. It
quotes Pope Benedict XVI's words in Cologne in August 2005 when he
described relations with Islam as "a vital necessity….on which in
large measure our future depends" (sect.95). Indeed in the Middle
East this is a truism. Whether one understands the concept of dar el
Islam in just a geographical/cultural context or in a theological
one, the critical question for the future of our respective
communities is whether or not our Muslim brethren can see the
Christian and Jewish presence as a fully legitimate and integral
part of the region as a whole. Truly the need to address this issue
is nothing less than "a vital necessity…on which…our future
depends".
Indeed this relates to very issue that is at the "root" of the
Israeli-Arab conflict. Those who claim that "occupation" is the
"root cause" of conflict are at best disingenuous.
This conflict had been going on for decades long before the Six Day
War in 1967 as a result of which the West Bank and Gaza came under
Israeli control. "Occupation" in fact is precisely a consequence of
the conflict, the real "root issue" of which is precisely whether
the Arab world can tolerate a non-Arab sovereign polity within its
midst.However, the Instrumentum Laboris commenting on Dei Verbum
describes the dialogue of the Church "with her elder brothers" as
not just necessary, but as "essential" (sect.87). Indeed in his
visit to the great synagogue in this city this year, Pope Benedict
XVI quoted the Catechism of the Catholic Church (sect.839).
"It is in pondering her own mystery that the Church, the People of
God of the New Covenant, discovers her own profound bond with the
Jews, who were chosen by the Lord before all others to receive His
word", and added that "the Jewish faith, unlike other non-Christian
religions, is already a response to God's revelation".
These words echo those of the late Pope John Paul II who in his
historic visit to the same central Jewish place of worship in this
city in 1986 declared that "the Jewish religion is not extrinsic to
us but in a certain way is intrinsic to our own religion. With
Judaism therefore we have a relationship which we do not have with
any other religion." Furthermore in his Apostolic Exhortation of
June 28th 2003 he described "dialogue and cooperation with believers
of the Jewish religion" as being "fundamentally important for the
self-knowledge of Christians" in keeping with the Synod's call "for
acknowledgment of the common roots linking Christianity and the
Jewish people, who are called by God to a covenant which remains
irrevocable".
As I have noted, the political realities in the Middle East do not
always make it easy for Christians in the region to acknowledge, let
alone embrace, these exhortations. However I pray that the miracle
of what John Paul II referred to as "the flowering of a new
springtime in mutual relations" will increasingly become evident in
the Middle East as throughout the world.
To this end let us dedicate ourselves ever more devotedly both
through prayer and in work for peace and dignity for all. Let us
pray in the words of Pope John Paul II at the Western Wall in
Jerusalem with which Pope Benedict XVI concluded his presentation at
the Rome great synagogue.
"Send Your peace upon the Holy Land, upon the Middle East, upon the
entire human family; stir the hearts of those who call upon Your
Name, to walk humbly in the path of justice and compassion".
And allow me, as one who comes to you from the city that is holy and
beloved to us all, to conclude with the words of the Psalmist "May
the Lord bless you from Zion and may you see the good of Jerusalem
all the days of your life"(Psalm 128:5).
[00066-02.03] [NNNNN] [Original text: English]
ERRATA CORRIGE
Le correzioni pubblicate nell'Errata Corrige sul Bollettino N.08
sono state riportate direttamente sui relativi Bollettini pubblicati
in queste pagine Internet.
AVVISI
- “BRIEFING”
“BRIEFING”
Per una più efficace informazione sui lavori sinodali sono stati
organizzati per i Signori giornalisti accreditati 4 gruppi
linguistici.
Qui di seguito sono riportati per ogni gruppo linguistico il luogo
del “Briefing” e il nome dell’Addetto Stampa:
Gruppo linguistico italiano
Addetto Stampa: Rev. Mons. Giorgio COSTANTINO
Luogo: Sala dei giornalisti, Sala Stampa della Santa Sede
Gruppo linguistico inglese
Addetto Stampa: Dott.ssa Tracey Alicia McCLURE
Luogo: Aula Giovanni Paolo II, Sala Stampa della Santa Sede
Gruppo linguistico francese
Addetto Stampa: Sig.ra Romilda FERRAUTO
Luogo: Sala “Blu” 1° Piano, Sala Stampa della Santa Sede
Gruppo linguistico arabo
Addetto Stampa: Rev. P. Jean MOUHANNA, O.M.M.
Luogo: Sala delle telecomunicazioni, Sala Stampa della Santa Sede
Nei seguenti giorni gli Addetti Stampa terranno “Briefing”
orientativamente alle ore 13.30:
- Giovedì 14 ottobre 2010
- Venerdì 15 ottobre 2010 (con la presenza di un Padre Sinodale)
- Sabato 16 ottobre 2010
- Martedì 19 ottobre 2010 (con la presenza di un Padre Sinodale)
- Giovedì 21 ottobre 2010 (con la presenza di un Padre Sinodale)
- Venerdì 22 ottobre 2010
I nominativi dei partecipanti ed eventuali cambiamenti alle date e
all’orario di cui sopra saranno comunicati appena possibile.
Avviso ai lettori
Regole ortografiche applicate per i testi in arabo
Si avvisa che per i testi in arabo sono state applicate le seguenti
regole ortografiche.
Per quanto riguarda l’uso delle sigle degli Ordini religiosi: l’uso
delle sigle degli Ordini religiosi in arabo presenta alcune
complicazioni e quindi per il Bollettino - che non è una
pubblicazione ufficiale, ma uno strumento di lavoro ad uso
giornalistico - è stata scelta la soluzione meno faticosa e più
semplice. Nel lavoro accademico non si usa indicare le appartenenze
a Ordini religiosi, ma questa soluzione non è stata ritenuta
opportuna per il Bollettino. La soluzione sarebbe stata indicare i
nomi degli Ordini religiosi per intero, ma questa prassi si sarebbe
discostata molto dalle altre edizioni linguistiche. Quindi, per
l’Edizione araba è stato deciso di sostituire le sigle degli Ordini
religiosi con il nome di uso comune (gesuiti, salesiani,
francescani, ecc.).
Per quanto riguarda i nomi e i titoli dei Partecipanti: per i nomi
non arabi dei Partecipanti la Redazione del Bollettino ha seguito il
consueto metodo di traslitterazione secondo la pronuncia. Per i nomi
originali in arabo dei Partecipanti, in assenza della versione araba
dell’Elenco dei partecipanti, è stata fatta una ricerca sistematica
a cura della Redazione del Bollettino. Per circa il 5 % dei nomi
arabi, di cui non è stato possibile rintracciare in tempo il nome
originale in arabo, è stato deciso di effettuare comunque la
re-traslitterazione in caratteri arabi a partire dall’Elenco dei
partecipanti consegnato in versione plurilingue con caratteri
romani, per conservare l’uniformità ortografica dell’Edizione araba.
In assenza della dicitura araba, tutti i titoli di tutti i
partecipanti sono stati traslitterati (o re-traslitterati), anche
qui con un certo margine di errore.
Errata corrige
Nel caso venissero riscontrati degli errori, si prega gli
interessati di voler segnalare alla Redazione del Bollettino i nomi
e/o i titoli errati e la corretta ortografia araba, via E-mail a:
fungogenerale@pressva-fungo.va
Lo stesso indirizzo E-mail potrà essere usato anche per segnalare
degli errori riguardanti tutto il contenuto del Bollettino.
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