- INTERVENTI “IN SCRIPTIS” DEI PADRI SINODALI

INTERVENTI “IN SCRIPTIS” DEI PADRI SINODALI

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

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

- S. E. R. Mons. Nicholas MANG THANG, Arcivescovo Coadiutore di Mandalay, Amministratore Apostolico "sede vacante et ad nutum Sanctae Sedis" di Hakha (MYANMAR)
- S. E. R. Mons. Anthony Fallah BORWAH, Vescovo di Gbarnga (LIBERIA)
- S. Em. R. Card. Giuseppe VERSALDI, Presidente della Prefettura degli Affari Economici della Santa Sede (CITTÀ DEL VATICANO)
- S. E. R. Mons. Joachim KOURALEYO TAROUNGA, Vescovo di Moundou (CIAD)
- S. E. R. Mons. Basílio DO NASCIMENTO, Vescovo di Baucau, Presidente della Conferenza Episcopale (TIMOR ORIENTALE)
- S. E. R. Mons. Edward Hilboro KUSSALA, Vescovo di Tombura-Yambio (SUDAN)
- S. E. R. Mons. Menghesteab TESFAMARIAM, M.C.C.J., Vescovo di Asmara (ERITREA)
- S. E. R. Mons. Rosario Saro VELLA, S.D.B., Vescovo di Ambanja (MADAGASCAR)
- S. E. R. Mons. Charles MAHUZA YAVA, S.D.S., Vescovo titolare di Apisa maggiore, Vicario Apostolico dell'Arcipelago delle Comores (ISOLE COMORE)
- S. E. R. Mons. Salutaris Melchior LIBENA, Vescovo di Ifakara (TANZANIA)
- S. E. R. Mons. Virginio Domingo BRESSANELLI, S.C.I., Vescovo di Neuquén (ARGENTINA)
- S. E. R. Mons. Kieran Thomas CONRY, Vescovo di Arundel and Brighton (GRAN BRETAGNA)
- S. E. R. Mons. György UDVARDY, Vescovo di Pécs (UNGHERIA)
- S. E. R. Mons. John Olorunfemi ONAIYEKAN, Arcivescovo di Abuja (NIGERIA)
- S. E. R. Mons. Gerard Tlali LEROTHOLI, O.M.I., Arcivescovo di Maseru, Presidente della Conferenza Episcopale (LESOTHO)
- S. E. R. Mons. John Ebebe AYAH, Vescovo di Ogoja (NIGERIA)
- Rev. P. Gregory GAY, C.M., Superiore Generale della Congregazione della Missione (Lazzaristi)
- S. E. R. Mons. Otto SEPARY, Vescovo di Aitape (PAPUA NUOVA GUINEA)

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

- S. E. R. Mons. Nicholas MANG THANG, Arcivescovo Coadiutore di Mandalay, Amministratore Apostolico "sede vacante et ad nutum Sanctae Sedis" di Hakha (MYANMAR)

The term “Evangelization” refers to every aspect of the Church’s activity. It is true that the very nature of the Church itself is Missionary and it is orientated towards the Mission of Jesus Christ and the Mission of the Holy Spirit, according to the plan of God the Father (Ad Gentes 2; Lumen Gentium 2). Therefore the sending of his Son as the Savior of the world is the Father’s plan (1 Jn. 4:14), his business (Lk. 2:49) and his commandment (In. 15:10). No wonder that Christ has said that his food was to do the will of who (Father) sent him and to complete his work (In. 4:34), and not to believe in him, if he were not doing his Father’s work (In. 10:17). Christ also testified by his works, and deed, that had been assigned to him by the Father to perform as a sure sign that the father had sent him (Jn. 5:36-37).
The whole purpose of Christ’s ministry, his prime Evangelization to the world as His Mission- assignment given by the Father is to re-establish all things in Christ, and restore his erring children to their heavenly Father by the forgiveness of sins through the sacrifice of the Cross, so that giving to all men to say with the whole being, “Our Father”, a thing we had been unable to do ever since the fall, and so to restore to us everything through the fall we had lost, bestowing upon us a place in a family of Our Father, in a word the ability to become again adopted children of God, whereby to be able to cry, “Abba” (Father). In this, is the merciful Love of the Father manifested in all its perfection that Jesus was always conscious of his Father and the responsibility laid down upon him to be the Savior of the world, in his life time and even up to the end of his fulfilling of the Father’s Mission of suffering and dying on the cross (Jn. 16:28; Jn. 18:11). He completed his Mission of the Father with these words, “Forgive them for they do not know what they do and Father into your hands I commend my Spirit” (Lk. 23:34).
In Asia, especially in South-East Asia where the majority of the people are Buddhists, evangelization is practically difficult and conversion too is very slow. May be due to two mainstreams of ideology or culture that is 1) nationality, culture and religion are identified as one 2) crucifixion, and violent death of someone could not be considered him to be as God, Savior, and bearer of Good News and consequently he could not be considered a good, holy and virtuous person, due to the Buddhist tradition and belief of re-incarnation theory. In line with the prophetic message, role and spirituality of St. Therese of Lisieux who is in this 21 st century, as the Patron Saint of the Missions, and Doctor of Love of the father, Jesus and the Church. It is high time, that the church should enfold into depth the Mission orientated Theological-Spirituality of St. Therese who shed a new light on one the oldest and fundamental of catholic Doctrine that God is our loving and merciful Father who cares and in concerned both spiritual and bodily needs of all human beings without any distinction of race, color, religion and all created beings. (Mt. 6:26; Lk. 11:11-12)

[00339-02.03] [IS001] [Original text: English]

- S. E. R. Mons. Anthony Fallah BORWAH, Vescovo di Gbarnga (LIBERIA)

Since her establishment in Liberia in 1906, the Catholic Church has represented Jesus as the Good News of salvation from the pulpit, through religious and diplomatic dialogues and the establishment of health, educational, human rights, and media services, amongst others. She has also been a prophetic voice warning people about inevitable civil conflict if people's rights were not respected. During the war she continued playing this role through institutions like the Justice and Peace Commission, Catholic Radio Veritas, Caritas and other services. The words of the Holy Father at Ouidah, Benin, are relevant for evangelization in post·war Liberia: “The new evangelization presumes that Christians are reconciled with God and with one another. ...The faithful will also promote justice... in African societies divided and threatened by violence and war, yet hungering and thirsting for true justice” (AFRICAE MUNUS). Today, Liberians are hungering and thirsting for true justice, peace and reconciliation and for the truth, which remains the greatest casualty. The new evangelization calls for the Church to equally address the issues of reconciliation, peace and justice, as they are a crucial starting point and an opportunity for the Gospel. Practical approaches to evangelization, particularly charity, saw many converts to the Catholic Church. Some converts claim that Our Lady helped them and their families during the war. So devotion to Our Lady has increased even among some non-Catholics who eagerly join Catholics during Marian novenas, pilgrimages and processions. As this Synod hails the Blessed Virgin Mary as the “Star of the New Evangelization”, there is a need to tap her great wisdom particularly from her approved apparitions, like Fatima, whose messages could be relevant for the new evangelization.

[00335-02.03] [IS002] [Original text: English]

- S. Em. R. Card. Giuseppe VERSALDI, Presidente della Prefettura degli Affari Economici della Santa Sede (CITTÀ DEL VATICANO)

Come Cristo ha insegnato, l'annuncio del Vangelo deve essere sempre accompagnato dalla credibilità di colui che lo annuncia mettendo in pratica il messaggio che proclama. Ciò riguarda anche il modo con cui la Chiesa usa i beni temporali necessari per la sua missione spirituale. Tre osservazioni a proposito della attualità di questo tema:
1) Esiste una reale difficoltà a trovare il giusto equilibrio tra le prioritarie esigenze del fine spirituale e le tecniche con cui i beni materiali sono trattati dalle amministrazioni ecclesiastiche in quanto queste tecniche sono dettate dal mondo e sovente possono essere in contrasto col fine religioso. Ne consegue la possibilità di errori da parte di coloro che amministrano i beni ecclesiastici verso i quali deve valere nella Chiesa la presunzione di buona intenzione e di onestà fino alla dimostrazione del contrario anziché la facile accusa di interesse o di potere personale propria dei denigratori della Chiesa.
2) Nei casi possibili di cattiva amministrazione dei beni ecclesiali come terapia deve valere nella Chiesa la medicina evangelica della correzione fraterna. Prima della denuncia all' autorità deve valere il confronto personale per dare la possibilità di ravvedimento e riparazione. Trasparenza non significa automaticamente pubblicizzazione del male che porta allo scandalo. Solo se non c'è conversione, si deve ricorrere all' autorità competente alla quale spetta il compito di verificare le accuse senza che queste siano già considerate prova di malgoverno.
3) Necessità in positivo che la Chiesa comunichi meglio come vengono usati i beni in suo possesso che sono a servizio dell' evangelizzazione e della promozione umana in tutto il mondo. Non si tratta di esibire il bene che si fa, ma di rendere testimonianza della grande carità presente nella Chiesa che deve risplendere come luce che illumina il mondo.

[00336-01.04] [IS003] [Testo originale: italiano]


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

Le contexte de l’Eglise au Tchadest bien décrit par le logo de l’Année de la Foi. Une Plusieurs décennies de guerres et la pauvretéont fini par créer chez les gens un sentiment d’impuissance et d’insécurité, véritable terreau favorable à l’émergence et la prolifération des phénomènes tels: la sorcellerie, la divination, l’alcoolisme et les sectes. Mais aussi une présence vivante du Christ.
Dans un tel contexte la question fondamentale est: Peut-on annoncer l’Evangile à des gens en qui l’histoire a forgé un profond sentiment d’impuissance et de déréliction? Le N° 21 de l’ Instrumentum Laboris semble nous suggérer la réponse.
Il est difficile d’annoncer Jésus-Christ à des gens traumatisés qui n’ont plus confiance en personne. Le nomadisme religieux, forme pratique du relativisme, est là pour nous en convaincre. Devant ce relativisme, la tentation du découragement est grande. Où donc, le Nouvel évangélisateur trouvera-t-il la force nécessaire pour accomplir sa mission.
Le chapitre 13 de l’évangile de Mathieu nous propose jésus comme modèle à travers quatre paraboles. La parabole du semeur; la parabole de l’ivraie et du bon grain ; la parabole du grain de sénevé ; et la parabole du levain enfoui dans la farine. La parabole n’est pas seulement un langage adapté pour faire comprendre ce qui est compliqué. Les quatre paraboles révèlent les attitudes évangélisatrices de Jésus. Ce sont: le principe de non-discrimination, la sérénité et la confiance.
Le principe de la non-discrimination : L’Evangile doit être annoncé à toutes les nations, sans préjuger de la possibilité de son accueil ou de son refus. L’Eglise doit être le semeur. C’est tout. La sérénité : Le monde est devenu une brocante religieuse et idéologique. “ faut donc que le Nouvel évangélisateur accepte sereinement le pluralisme comme un champ de proclamation du Christ. La confiance : La foi obéit à la loi de “incognito. Le Nouvel évangélisateur doit croire que l’Evangile qui est annoncé produira son effet.
Puisse ce Synode apporter à l’Église la joie de proclamer avec sérénité et confiance l’Evangile du Christ à toutes les nations. Amen.

[00337-03.03] [IS004] [Texte original: français]

- S. E. R. Mons. Basílio DO NASCIMENTO, Vescovo di Baucau, Presidente della Conferenza Episcopale (TIMOR ORIENTALE)

Timor est une petite ile, située entre l’Australie et l’Indonésie. Divisée en deux entre la Hollande et le Portugal, la moitie occidentale fait partie de l’Indonésie aujourd’hui et la moitié orientale est devenue indépendante depuis dix ans, premier pays indépendant du 21eme siècle, avec 18 mil km2 et 1.150.000 habitants. La moyenne d’âge de la nation est de 26 ans. Malheureusement il y a beaucoup de ressources naturelles. Les spécialistes disent qu’on en a trop. Mais la population est encore très pauvre.
Du point de vue Eglise, 97% de la population est catholique, avec 3 diocèses. La Conférence Episcopale n’a que 6 mois d’existence. Le 3% qui reste est constituée par des protestants, hindouistes, boudhistes, musulmans et quelques “articles neutres”.
L’Eglise a Timor Leste est très fluorescente. La population vit avec simplicite, mais avec grande conviction sa foi en Jésus Christ, a partir même des membres de gouvernement qui n’ont pas de réserves en témoignant publiquement de leur foi, en dépit de ce que est dit dans la Constituions du Pays. On peut dire qu’on éprouve une grande joie et un grand orgueil, un saint orgueil d’être une nation qui croie en Jésus Christ et d’appartenir a l’Eglise Catholique en pleine Asie, même si on ne comprend pas encore très bien tous les enjeux que cela implique. C’est une sorte d’affirmation d’identité. Les Philippines et le-Timor Oriental sont des cas incompréhensibles en ce qui concerne L’Eglise Catholique en Asie.

[00338-03.03] [IS005] [Texte original: français]

- S. E. R. Mons. Edward Hilboro KUSSALA, Vescovo di Tombura-Yambio (SUDAN)

Nel contesto dei due Sudan e di tutta l’Africa, l’Evangelizzazione viene intensificata quando tiene seriamente conto delle persone alle quali è rivolta, usandone il linguaggio, i segni e i simboli, nonché rispondendo alle loro domande e toccando in tal modo davvero la loro vita quotidiana.
Per questa ragione il presente sinodo serve ad aprire gli occhi e deve avere i seguenti punti di partenza:
a) Gli agenti dell’evangelizzazione hanno prima di tutto bisogno di conversione attraverso un attento esame di sé stessi e delle proprie funzioni amministrative.
b) Come evangelizzatori dobbiamo essere propositivi e coraggiosi nel nostro ministero di evangelizzazione. La nostra missione ci chiede anzitutto di creare nella Chiesa stima reciproca, rispetto e armonia e di riconoscere ogni legittima diversità. Che genere di evangelizzazione possiamo proporre alla gente nei due Sudan e in tutta l’Africa se non la teologia della pace?
La nascita del Sudan del Sud è stata accolta con grande entusiasmo, soprattutto perché segnava la fine di anni di schiavitù, di persecuzione dei cristiani e di oppressione, ma anche perché portava la speranza di un nuovo inizio dello sviluppo e la fornitura di servizi essenziali. Di fatto, i due Sudan e il resto delle nazioni africane devono affrontare grandi sfide come quella di costruire la nazione, guarire le ferite del nostro doloroso passato e presente, gestire le attese della nostra gente, resistere agli investitori internazionali ai quali non importano la sicurezza e il benessere della popolazione locale.
c) La nuova evangelizzazione deve concentrarsi sulla spiritualità della vita: io sono la vita eterna. Deve affrontare i mali sociali e promuovere la dignità di ogni essere umano.
d) La nuova evangelizzazione in un continente come l’Africa, e ovunque vi siano risorse naturali nel mondo, richiede una teologia della natura per diffondere la cultura della tutela ambientale contro gli investitori sbagliati. Abbiamo queste risorse naturali da secoli, da un’eternità; esse hanno suscitato sogni di ricchezza e alimentato guerre, i quali in hanno causato centinaia d’anni di colonialismo, che ha depredato l’Africa fino a ridurla sul lastrico e, nel mondo moderno, sono causa di una realtà stremante, la maledizione delle risorse, di cui molti paesi africani sono il triste esempio. La maledizione delle risorse riguarda quei paesi che dovrebbero essere ricchi perché dotati di abbondanti risorse naturali, ma che in realtà sono poveri.
Questi approcci devono essere usati come punto di partenza per una vera evangelizzazione che salvi vite e preservi la pace.

[00268-01.06] [IS202] [Testo originale: inglese]

- S. E. R. Mons. Menghesteab TESFAMARIAM, M.C.C.J., Vescovo di Asmara (ERITREA)

At the opening of the Second Assembly for Africa of the Synod of Bishops the Holy Father warned us against two viruses which are openly on the offensive to weaken the Christian Faith in the whole continent of Africa: namely secularism and the proliferation of religious sects. This is very true because each one of them manufactures relativism and fundamentalism respectively. It is therefore important that in our program of New Evangelization we identify their roots and restore to health all that has been affected by them within us, our families, parishes and dioceses. They are the declared adversaries of our faith and we know it. But where do they come from? Are we sure they are not the offshoots of our mediocrity and inconsistent life as followers of Jesus Christ? Many of those who are disgruntled with this kind of incoherent faith in us who claim to be good Christians may have chosen to go the way of relativism-indifferentism or emotionalism and fundamentalism! If we were a little more coherent and credible in our Christian living we would not only stop them from leaving the visible Church, but we would be able to attract many new members like the first Christians in the Acts of the Apostles, who: "Each day, with one heart, they regularly went to the temple but met in their houses for the breaking of bread; they shared their food gladly and generously; they praised God and were looked up to by everyone. Day by day the Lord added to their community those destined to be saved.” (Ac 2:46-47)
It is possible to be perfectly religious and faithless at the same time. This is of course the third and most daunting challenge for us who would like to embark on the road of the New Evangelization. It is more subtle but it needs to be given special attention during the work of New Evangelization. If we really want to be honest with ourselves we need to admit that we are not consistent with what we profess. And this has been and still is the greatest enemy of our faith. This is why at the end of the Sermon on the Mount in the Gospel of Matthew Jesus clearly tells us: "It is not anyone who says to me, "Lord, Lord," who will enter the kingdom of Heaven, but the person who does the will of my Father in heaven."(Mt.7:21). In transmitting the Christian Faith with the New Evangelization, we must make sure that people listen the Word of God and obey it faithfully. We need to eradicate this mediocre stance from within ourselves and our communities.

[00281-02.04] [IS220] [Original text: English]

- S. E. R. Mons. Rosario Saro VELLA, S.D.B., Vescovo di Ambanja (MADAGASCAR)

L'Africa, il Madagascar è un paese giovane e la Chiesa in Africa e in Madagascar è una chiesa giovane. Conosciamo il peso dell'Anziano nelle Comunità patriarcali. È l'anziano che trasmette i valori, i costumi... L'anziano parla e dice l'ultima parola. Ma l'artefice del cambiamento è il giovane! Noi - come Chiesa e come Vescovi - educhiamo ed insegniamo. Chi insegna però deve essere capace di apprendere. Cosa i giovani ci possono insegnare?
1. A Madrid durante la veglia ci fu una vera tempesta e una fitta pioggia che non scoraggiò i giovani che, pur bagnati, rimasero in adorazione silenziosa. Sua Santità Benedetto XVI disse loro: "La vostra forza è più grande della pioggia". I giovani hanno da insegnare alla Chiesa e a noi Vescovi il coraggio e la forza.
La Nuova evangelizzazione ha bisogno di evangelizzatori coraggiosi. Si direbbe che la barca di Pietro si trovi in mezzo alla tempesta. Lasciamoci guidare dal vento dello Spirito Santo e non lamentiamoci se le onde ci danno l'impressione di affondare. Anzi dovremmo preferire questi rischi piuttosto che navigare in acque stagnanti che ci danno solo false sicurezze.
2. Quando i giovani dialogano amano sempre essere allo stesso livello dell'interlocutore. I giovani hanno da insegnarci l'umiltà. Molte volte noi ci presentiamo al mondo come superbi maestri di una. verità di cui ci pensiamo unici detentori, dimenticando che invece siamo deboli e stanchi pellegrini della ricerca della verità. Nel dialogo all'interno della Chiesa, nel dialogo ecumenico, nel dialogo interreligioso, nel dialogo con le grandi religioni o con le persone di altre convinzioni non dovremmo avere questo atteggiamento di umiltà?
3. I giovani ci insegnano la gioia. Una gioia che è anzitutto interiore perché viene da Dio, ma che si esprime anche esternamente. I giovani chiedono a noi una liturgia più gioiosa, più partecipata, più conforme alla loro vita, una liturgia di canti e di danze. Ci chiedono una morale esigente ma non negativa, una morale che liberi i giovani dalle schiavitù dell'egoismo, del relativismo, dell'edonismo e che riempia il loro cuore. I giovani ci chiedono una fede non intellettuale ma vitale. Una fede che passi dalla mente ma che arrivi al cuore.
4. I giovani sono molto sensibili a lavorare insieme, a condividere le esperienze, ad aiutarsi l'uno con l'altro. I giovani ci insegnano la Spiritualità di Comunione. E' una conversione, un cambio di mentalità.
5. I giovani ci insegnano l'amore alla Croce.
La Croce è segno di un amore infinito, di un amore che non teme la morte ma che dà la vita per coloro che si amano. La Croce è segno di una vittoria sul male personale e sul male del mondo. La Croce è la "nostra gloria, salvezza e risurrezione". Ave, Crux Spes Unica.
Ce lo hanno insegnato tutti i santi, voglio solo ricordare i due giovani presentati come modelli dal Papa quest'anno: Pier Giorgio Frassati ("La vita è gioia anche se attraverso le sofferenze") e Chiara Luce Badano (riferendosi alla sua malattia: "Se tu lo vuoi, Gesù, anch'io lo voglio").

[00295-01.07] [IS221] [Testo originale: italiano]

- S. E. R. Mons. Charles MAHUZA YAVA, S.D.S., Vescovo titolare di Apisa maggiore, Vicario Apostolico dell'Arcipelago delle Comores (ISOLE COMORE)

Mon intervention se situe aux points 64, 91 et 111 de l'INSTRUMENTUM LABORIS, et au point 91, je cite: " On ne peut pas transmettre l'Evangile sans avoir comme base une vie qui est modelée par cet Evangile, qui dans cet Evangile trouve son sens, sa vérité et son avenir ". De ce qui précède, nous comprenons que l'évangélisation se fait d'abord par le rayonnement de sa foi, de sa vie de croyant en Jésus-Christ qui est Amour. C'est cet amour de Dieu qui transforme notre vie de l'intérieur. Les signes de notre foi que nous transmettons deviennent ainsi un message qui évangélise. Venant d'un pays où la population est à 99,9 % musulmane et où l'islam est la religion d'Etat, le terme évangélisation signifie pour les autres : prosélytisme. Par conséquent, notre Eglise y est une présence silencieuse mais témoignante. Notre foi parle par nos œuvres d'amour et notre vie devient quelques fois un questionnement: pourquoi faites-vous tout cela pour nous? Ou encore, vous faites tellement de bonnes choses mais c'est dommage ... Par ailleurs, le prosélytisme est strictement prohiber. La seule voie pour exprimer notre foi reste les signes d'amour. La manifestation de cet amour est vraiment évangélisatrice. Quant au dialogue interreligieux, dans la situation qui est la nôtre, nous sommes considérés comme de kâfir, terme arabe à connotation dépréciative désignant un mécréant, un incroyant, un ingrat, ou encore un infidèle. Nous sommes plus tolérés qu'acceptés. La religion chrétienne catholique est considérée comme la religion de l'occident. Par conséquent, engager un dialogue interreligieux est quasiment inadéquat car n'étant pas sur un même niveau. Toutefois, en paraphrasant le Pape Paul VI, l'Eglise existe pour évangéliser, telle est sa vocation propre et son identité profonde. Et nous savons bien que l'Esprit souffle et personne ne connaît ses chemins. Ainsi, jusqu'à ce niveau, la seule possibilité que nous exploitons, qui fait un premier pas de contact et qui serait une ouverture éventuelle au dit dialogue est l'amitié. Au fait, dans cette relation d'amitié, nous sommes convaincus que nous apprenons ce qu'est l'autre et l'autre découvre aussi qui nous sommes. Ces relations d'amitié sont possibles et elles existent. C'est là que nous découvrons qu'en soit l'Islam est tolérant. Ce sont le fanatisme et le fondamentalisme qui lui donne tout une autre image. Cependant, pour la maintenance de la foi que représente la toute petite minorité que nous sommes, je dirais qu'elle représente une goutte dans l'océan indien. Cette dernière, ne peut pas le faire bouger. Ainsi, la piste explorée est la famille. Celle-ci, cellule de base de tout le corps est le lieu privilégié pour une évangélisation de profondeur. Un problème qui nous préoccupe est celui des catholiques qui se sont mariés avec des musulmans. Ce problème concerne surtout les femmes catholiques qui ont épousé des musulmans. En général, le mari ou la belle-famille les oblige à ne plus pratiquer leur religion ou même à se convertir à l'Islam. Beaucoup finissent par ne plus pratiquer aucune religion.

[00296-03.03] [IN222] [Texte original: français]

- S. E. R. Mons. Salutaris Melchior LIBENA, Vescovo di Ifakara (TANZANIA)

The youth constitute the larger population of the Christian faithful in the AMECEA region. Many of them live in uncertainty, fear, helplessness, despair and hopelessness because of the social, economic and political challenges affecting them. However, the Church is unable to prepare them adequately to face the arising questions of the world today.
On the other side, young people are seeking to know and understand their relationship with Christ. They are seeking to have a place and their role in the life of the Church. Not as spectators, but as real protagonists on their frontier of their own world and life experiences. Despite many efforts to enhance the pastoral ministry of young people, still many drift away from the Church.
Dynamic and relevant faith approaches to youth ministry need to be designed, while apostolate and animation of the existing youth movements need to be strengthened. Youth movements/associations should be in every parish to enable youth to discern the spirit of God. Suitable youth chaplains ought to be appointed to accompany them in all their stages of human and spiritual growth. In all institutions of learning, programs should be offered regularly on faith. Since the group is facing very rapid changes in society, then media apostolate needs to be stepped up.
Young people are the future of the Church everywhere on this planet and so must feature prominently in all programmes of evangelization. The pastoral care of the youth must clearly be made a part of the overall pastoral plan of all parishes and dioceses so that young people will be able to discover at an early stage the value of the gift of self, an essential means for the person to reach maturity. All of us have a role to play in drawing young people to Christ and in building the Kingdom of God. The most effective means are through personal witness, friendship, sacramental celebrations, prayer and group activities.'Therefore we have no choice as a Church but to take the question of youth and faith seriously.

[00297-02.04] [IS223] [Original text: English]

- S. E. R. Mons. Virginio Domingo BRESSANELLI, S.C.I., Vescovo di Neuquén (ARGENTINA)

La CONVERSIÓN PASTORAL debe entenderse como un proceso y un itinerario de la comunidad cristiana en su totalidad y pluralidad que, abierta a los signos de nuestro tiempo, está llamada a testimoniar en el mundo el amor de Dios y la caridad fraterna, a hacer el anuncio de Jesucristo y a ofrecer la vida plena en Él.
Dicho en otras palabras, es una actitud de cada Iglesia Particular (cf. CD 11) que, en forma sinodal, en la unidad de todos sus miembros, y en las diversidad de carismas, vocaciones y ministerios, se compromete comunitariamente en una acción pastoral misionera, sintiéndose y actuando como cuerpo eclesial de Cristo que, en comunión con la Iglesia universal, se hace cargo de la misión que el Señor le confió. Se enraíza en dos pilares: la vocación universal a la santidad y la misión (cf. RM 90).
Convoca a la Iglesia a ubicarse pastoralmente en el espíritu y en los horizontes del Concilio Vaticano II. A saber: Mirar al mundo con fe, amor y compasión. - Optar cristológicamente por los pobres. La Iglesia es de todos, pero especialmente de los pobres - Apostar siempre al camino del diálogo, activo y propositivo - Impulsar la inserción plena de los laicos y laicas en todas las esferas del mundo y reconocerles una verdadera participación y corresponsabilidad eclesial, valorando profundamente el rol de la mujer en la transmisión de la fe. - Ejercer en su interior la autoridad como un servicio, a modo de Cristo servidor.
Esta conversión debe afectar a todos: Obispos, Presbíteros, Diáconos, Consagrados/as, Laicos/as. No puede haber conversión pastoral sin la conversión de los mismos pastores. - Pide a la Iglesia revisar la validez y la actualidad de sus estructuras pastorales, para verificar su inspiración evangélica y su eficacia evangelizadora (cf. NMI 44). Aparecida llama "estructura caduca" a toda aquella realidad pastoral que no facilita la evangelización sino que se vuelve un obstáculo para comunicar el don del encuentro con Cristo. La renovación misionera de la Iglesia compromete a todos y pide "abandonar las estructuras caducas que ya no favorecen la transmisión de la fe" (DA 365).
La conversión pastoral le pide a la Iglesia la capacidad y humildad de purificar constantemente su memoria; exige creatividad y parresía para descubrir los nuevos paradigmas de la evangelización en una sociedad que cambia sus puntos referenciales. Es una gracia que debemos pedir en la oración al Espíritu Santo, que es el protagonista principal de la Evangelización.

[00298-04.05] [IS224] [Texto original: español]

- S. E. R. Mons. Kieran Thomas CONRY, Vescovo di Arundel and Brighton (GRAN BRETAGNA)

The global economy has changed the world in which we try to preach the gospel, and that global economy does not share or recognise many of our gospel values.
The crisis facing the Church may result from our inability to recognise what has been happening, or address it sooner. We may have been too complacent. It is now a matter of urgency.
We need first to offer our faithful people encouragement in their struggles to remain true to their calling and give them back confidence and pride in being Catholic, to acknowledge the good work being done in our families, parishes and schools as centres of evangelisation and sources of hope.
We also need to find a more simple and accessible way to express our beliefs, so that our people in turn can articulate and communicate what they believe. We need to walk more closely beside them and understand their needs.
This situation is nothing new. We are living the vision of the prophet Ezekiel, the valley of the dry bones. This is a precious moment, this Synod and the Year of Faith, to seize the opportunity, with courage and imagination, to put flesh back on those bones.

[00300-02.04] [IS226] [Original text: English]

- S. E. R. Mons. György UDVARDY, Vescovo di Pécs (UNGHERIA)

Nella Città di Pécs, davanti alla cattedrale si trova una grandissima piazza, dove i giovani si raccolgono quasi ogni sera e si appoggiano sulle sporgenze della chiesa. Conversano, giocano, a volte vociferano, altre volte fanno baldoria. Guardandoli mi coglie spesso il sentimento della perplessità, a volte quello dello sdegno, ma soprattutto quello della responsabilità: sono loro la “folla affamata”. Prendendo coraggio su me stesso, diverse volte sono andato giù ad incontrarli. Sono rimasto sorpreso dalla loro apertura: accettavano con grande gioia l’iniziativa di un rapporto e mi hanno raccontato molto volentieri e tanto sui loro studi, condizioni di abitazione, preoccupazioni, gioie, rapporti. Eppure questi giovani hanno formulato molte domande sincere sul senso della vita, sulla ragione, sulla verità come tali. Ed erano curiosi di avere sempre la mia opinione personale, in maniera accentata: “Signor Vescovo, dica quello che Lei pensa veramente!”. Essi vogliono conoscere Gesù. Uno dei giovani mi ha detto: “Non mi racconti come era buono Cristo, il Figlio di Dio, ma mi dica di Gesù che viveva come persona umana, come era capace di amare e diventare Figlio obbediente!”. Un altro giovane mi ha parlato in questo modo: ”Io sono stufo del fatto che tutti mi elencano le varie opinioni possibili su tutte le cose. Se guardo da questo lato, è così, se dall’altro lato, è diverso: mi dica chiaramente ciò che è buono, ciò che devo fare! Ci insegni!”
Da allora, parecchi di loro partecipano alla catechesi del primo venerdì del mese e poi all’adorazione eucaristica silenziosa. Durante questa, diversi di loro si confessano o rivolgono delle domande ai sacerdoti presenti. Infine preghiamo insieme la litania del Sacro Cuore di Gesù a cui sono molto affezionati e l’incontro si conclude con un agape.
Imparo molto da questi incontri serali, attraverso i giovani: sul modo di annunciare il Vangelo, sulla nuova evangelizzazione. Ma imparo soprattutto dal Maestro che, secondo il racconto dei discepoli di Emmaus, si associa al nostro cammino ed interpreta ed illumina gli eventi della nostra vita. Permettetemi di sottolineare alcuni elementi tra questi:
Devo mettermi a cercare le forme nuove, forse insolite dei rapporti con le persone, del modo in cui mi posso associare alloro cammino; bisogna ascoltare le domande delle persone e conviene estenderle verso la ragione, verso la razionalità; continuo ad imparare come formulare in maniera personale e convincente l’insegnamento sicuro della Chiesa, affinché esso non sia mera opinione ma vera Certezza; cerco le occasioni per esporre sistematicamente 1'insegnamento della Chiesa; cerco le forme di espressione vecchie e nuove che possono aiutare le persone nella preghiera, nella consacrazione dei giorni della vita; cerco le occasioni adeguate per celebrare i sacramenti (soprattutto quello del Perdono), per la degna adorazione dell’Eucaristia.

[00302-01.06] [IS228] [Testo originale: italiano]

- S. E. R. Mons. John Olorunfemi ONAIYEKAN, Arcivescovo di Abuja (NIGERIA)

First of all, I wish to thank very sincerely the Holy Father and this august assembly for the concern about and prayers for our country Nigeria, so often in the news about religious and social clashes with considerable loss of lives and property. We continue to count on your prayers for us.
Despite the impression often given by the world media, I want to stress that Christians in Nigeria do not see themselves as being under any massive persecution by Muslims. Our population of about 160 million is made up of Christians and Muslims in equal number and influence. We have not done too badly in living peacefully together in the same nation. We believe we have learnt some lessons which may be useful for the rest of the world on Christian-Muslim relations.
In this regard, I wish to draw the attention of this synod to the following points:a) The irreversible process of “globalization” mentioned in the IL 47 means that our New Evangelization will need to take note of the arrival of Islam on the world stage. Since our two religions now embrace a major portion of humanity, we have a shared responsibility to work for peace and harmony with ourselves and in our world of today.
b) The differences between Islam and Christianity are not negligible. But there are also broad areas of common grounds about which Vat. II in Nostrae Aetate 3, reminds us. The new evangelization will entail working together for the promotion of commonly shared values, in a world that is very much in need of such values.
c) Our two religions claim to have a divine mission to embrace all humanity.
As we find ourselves in the same “global village”, we have to find ways of reconciling our sense of world mission with our God-given duty to live in peace with our fellow human beings. We must continue to insist on freedom of conscience as a fundamental human right of every citizen of every nation.
d) Our Nigerian experience teaches us that there are many kinds of Muslims.
In the new evangelization, we need to know our Muslim neighbours and keep an open mind to those who are friendly, and they are in the majority. We have to work together to make sure that the fanatics do not dictate the agenda of our mutual relations, pushing us to be enemies of one another.
e) There is an ecumenical dimension to interfaith relations. Drawing from the solid principles of our magisterium, we must try to forge a common approach in dealing with our Muslim counterparts. Most of our problems are caused by the reckless utterances and activities of extremist fringe groups on both sides of the divide.

[00331-02.03] [IS230] [Original text: English]

- S. E. R. Mons. Gerard Tlali LEROTHOLI, O.M.I., Arcivescovo di Maseru, Presidente della Conferenza Episcopale (LESOTHO)

The mission of the Church is the mission of God and the Holy Spirit is the first agent of evangelization. He precedes any human initiative. He is a dynamic and irresistible force within and outside the Church. He moves wherever He wills and ours is to pay attention to his movements. There is no time when He is never with the Church. As He was with the Church at first Pentecost, He is still there today. Fifty years ago, it is the same Spirit that moved Blessed John XXIII to convene the Second Vatican Council. I believe it is the same Spirit that moved Pope Benedict XVI to call for this synod on New Evangelization. This is the same Spirit that animates the Catholic Church in Lesotho as it celebrates 150 years of her evangelization this year 2012.
The focus of this synod is the transmission of the Christian Faith. I wish to highlight the following stages necessary for the transmission of the faith. There are five distinct but inseparable stages. 1) Belief in Christ: The Christian faith means far more that being baptized or going to Church. It is more than adhering to a code of conduct. It is a personal, not private, relationship with the person of Christ which results in the conversion of heart and mind of mind and heart. As relationship it need to be nourished and sustained. This is where the challenge is with most of our people. 2) Belonging to His Church: Christians are not only called to believe but also to belong fully to the Church the body of Christ. This is about the whole question of membership of the Church. The Church is the family of God where each member as a specific role to play and a particular mission to accomplish. 3) Becoming His disciple and witness: As members of Christ’s body, we are therefore His hands, feet, eyes and heart. We need to represent him well by imitating his way of living. He associated with people from all walks of life without any discrimination. He broke down cultural, racial, economic and social walls that the world upholds. His approach to life was unique and counter-cultural. He was often accused of eating with sinners and tax-collectors. 4) Behaving accordingly: Christian faith is no free for all kind of life. It includes both conduct and character. This is most controversial part of being Christian. There are clearly Christian ethical and moral standards that a Christian must live by. As there are unacceptable ways of behaving. The acid test of our credibility lies here. Do we match our actions with our words, our creed with our deeds? Finally we can only tell other about our faith if we are fully convinced ourselves. This is clearly the realm of evangelization. It is no option for Christians. It is an imperative of Christian calling. We are called to be sent. I wish this Synod would pay more attention to these stages as reflect on New Evangelization.

[00332-02.03] [IS231] [Original text: English]

- S. E. R. Mons. John Ebebe AYAH, Vescovo di Ogoja (NIGERIA)

I am glad to share with you the joys and anxieties of the Nigerian Church in recent times as she struggles to witness to Christ in the face of terrorism popularly known as Boko Haram. This situation challenges the Nigerian Christian to a deeper reflection and appreciation of the value of martyrdom which the church holds in high esteem. As against the gospel of prosperity, the Nigerian Catholic, in particular, has come to understand the true meaning of the Cross as a sharing in the sufferings of Christ. And life in itself is translated as a pilgrimage of faith with the Lord Jesus to Calvary. Being a Christian within the Nigerian context, therefore, goes beyond ordinary church attendance on Sunday.
A more Nuanced perspective on the Boko Haram phenomenon in Nigeria:
Interesting to note is the fact that not only Christians have lost their lives from the bombs and bullets unleashed by Boko Haram. But even a good number of Muslims too, as some statistical data show.
It is not every Muslim who cherishes what Boko Haram is seeking to perpetuate in Nigerian. Many admire the Christian virtues of Love and peace, which they claim are equally enshrined in the Koran.
Many of our Muslim brothers and sisters long to convert to the Christian faith but cannot achieve this, for fear of losing their lives. As the universal church celebrates the year of Faith, the Nigerian Bishops call on their flocks to observe the following:
That we Catholics exercise patience in our dealings with those who oppose and fight against our interests as well as not resorting to violence, more so, as a retaliatory measure.
That we continue to talk peace to our detractors, seeking meaningful and mature ways of dialoguing that can bring about lasting; peace and concord, with time.
That our efforts at working toward dialogue and peace should not be interpreted as weakness, but rather as a sign of strength which comes from the Lord Jesus, who is our resurrection and life.
That we promote sound catechesis at home, schools and small Christian communities.
Finally, we commend our every effort for lasting peace into the hands of our blessed mother, the Mediatrix of all graces.

[00333-02.03] [IS232] [Original text: English]

- Rev. P. Gregory GAY, C.M., Superiore Generale della Congregazione della Missione (Lazzaristi)

The document Instrumentum Laboris for New Evangelization offers a central truth: “Announcing and proclaiming is not the task of anyone person or a select few, but rather a gift given to every person who answers the call to faith” (IL, # 92).
This truth came alive for me some thirty years ago when I was called to our Vincentian mission in the Republic of Panama. There, I experienced a Church alive; a church making sincere efforts to adapt the teachings of Vatican II to the reality of life in Latin America. At that time, I said, “This is the Church I want to be a part of. This is the Church envisioned by Vatican II”. Working collegially with bishops, diocesan clergy, religious men and women, and the laity to achieve a common good in the service of the Church and the world has been both the promise and gift of Vatican II for me. The Church of Latin America continues to inculturate the Gospel. In order to proclaim the gift of faith and strengthen the Church’s renewal, there are three moments of encounter. I consider crucial for new evangelization.
A moment of presence: Those whom God puts in our path reveal the person of Jesus Christ, especially the poor, marginalized, and abandoned. In the Presence of God, we gain strength to be present to all members of the Body of Christ in a courageous and prophetic way.
A moment to listen: Listening also has two contemplative moments. The inner moment is given to the Word of God, and the experience of the poor. In this ‘inner room’ of our soul, we allow the person of Jesus to enter the quiet of our hearts to accompany us in our daily journey. This leads us to the outer rooms of deeper relationship with the world and one another.
A moment of service: New evangelization calls us forth and unites us with an enduring element of our faith: love of God and service of neighbor. Service in Jesus’ name is about action and advocacy, not only on behalf of the poor, but together with the poor.
A pathway to service by virtue: We evangelize by entering into the world of the poor, and by growing in the virtues of humility, simplicity, charity, and justice. This is at the heart of our Vincentian heritage. The preferential option for the poor is fundamental for new evangelization. A pathway to action: With love for God and the poor who image his Son Jesus, we can bring new evangelization to fruition by revitalized popular missions. With religious, clergy and laity collaborating, we evangelize by being present, listening, and serving in the way of Jesus Christ, the first evangelizer.

[00334-02.03] [IS233] [Original text: English]

- S. E. R. Mons. Otto SEPARY, Vescovo di Aitape (PAPUA NUOVA GUINEA)

The Church in Papua New Guinea and the Solomon Islands is relatively very young. We are experiencing a lot of anti-Christian attitudes and behavior in almost all the sectors of our society even though we are Christian countries. This presupposes that the task of evangelization perhaps has not taken root in the hearts and life of every Christian people.
The new Evangelization for the transmission of the Christian faith proposes a new era of hope for the awakening of the Catholic faith in life of the people in the ongoing process of evangelization. Besides the Sacramental life of the Church, the celebrations of the sacred liturgies and the other related means, events opportunities and possibilities in which we experience personal encounter with Jesus Christ our Savior and Lord, there is also an urgent need for the Evangelizers to do a little bit more in order to transmit the Christian faith deeper in the life of people in the face of numerous anti-Christian behavior and attitudes. Therefore, I humbly propose two equally important pastoral tasks as way forward. First is the deeper Christianization of our Melanesian cultures and second is the urgent need for the Catholic population to be catechized with the New Catechism of the Catholic Church in all sectors of the Parish and the Diocese. By doing so, there is a high possibility of the Christian faith becoming more mature and deeply rooted in the hearts and life of the Catholic population, especially in our younger population.

[00325-02.04] [IS235] [Original text: English]

- Indice Bollettino Synodus Episcoporum - XIII Assemblea Generale Ordinaria - 2012
  [Plurilingue, Francese, Inglese, Italiano, Spagnolo, Tedesco]

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