- UNA DELEGAZIONE DI PADRI SINODALI IN VISITA AL QUIRINALE
- CIRCOLI MINORI - PRIMA SESSIONE (MERCOLEDÌ, 13 OTTOBRE 2010 - ANTEMERIDIANO)
- 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)
- 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:

- Rev. P. Umberto BARATO, O.F.M., Vicario Patriarcale emerito di Gerusalemme dei Latini per Cipro (CIPRO)
- S. E. R. Mons. Béchara RAÏ, O.M.M., Vescovo di Jbeil dei Maroniti (LIBANO)
- S. E. R. Mons. Gregory John MANSOUR, Vescovo di Saint Maron of Brooklyn dei Maroniti (STATI UNITI D'AMERICA)
- S. B. Nerses Bedros XIX TARMOUNI, Patriarca di Cilicia degli Armeni, Arcivescovo di Beirut degli Armeni (LIBANO)
- S. E. R. Mons. Paul HINDER, O.F.M. Cap., Vescovo titolare di Macon, Vicario Apostolico di Arabia (EMIRATI ARABI UNITI)
- S. E. R. Mons. Nicolas SAWAF, Arcivescovo di Lattaquié dei Greco-Melkiti (SIRIA)
- S. E. R. Mons. Guy-Paul NOUJAIM, Vescovo titolare di Cesarea di Filippo, Vescovo ausiliare e Sincello per Sarba (LIBANO)
- S. E. R. Mons. Elie Béchara HADDAD, B.S., Arcivescovo di Sidone dei Greco-Melkiti (LIBANO)
- Rev. P. Khalil ALWAN, M.L.M., Segretario Generale del "Conseil des Patriarches Catholiques d'Orient" (C.P.C.O.) (LIBANO)
- S. E. R. Mons. Antoine AUDO, S.I., Vescovo di Alep dei Caldei (SIRIA)
- 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)
- S. E. R. Mons. Youssef Anis ABI-AAD, Arcivescovo di Alep dei Maroniti (SIRIA)
- S. E. R. Mons. Bohdan DZYURAKH, C.SS.R., Vescovo titolare di Vagada, Vescovo di Curia di Kyiv-Halyč (UCRAINA)
- S. E. R. Mons. Virgil BERCEA, Vescovo di Oradea Mare, Gran Varadino dei Romeni (ROMANIA)
- 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:

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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]

- 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.

- Indice Bollettino Synodus Episcoporum - Assemblea Speciale per il Medio Oriente - 2010
  [Plurilingue, Arabo, Francese, Inglese, Italiano, Spagnolo]

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