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22 - 18.10.2012
SOMMARIO
- 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]
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