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 Pontifical Council for the Pastoral Care of Migrants and Itinerant People

People on the Move

N° 96, December 2004

 

PROCEEDINGS OF THE SIXTEENTH PLENARY ASSEMBLY PONTIFICAL COUNCIL FOR THE PASTORAL CARE OF MIGRANTS AND ITINERANT PEOPLE

Vatican City, 17 – 19 May 2004

The Sixteenth Plenary Assembly of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People (PCM) was held from 17-19 May 2004 in the offices of the same Pontifical Council in Palazzo San Calisto, Vatican City.

Participants, in addition to the Superiors and Officials responsible for the various Sectors of the PCM, included 22 Members (3 Cardinals, 8 Archbishops, 12 Bishops), 10 Consultors, and 6 invited speakers, coming from 23 countries in all (Belgium, Brazil, Cameroon, Canada, France, Germany, Great Britain, Hungary, India, Italy, Kenya, Lebanon, Malaysia, Mexico, Netherlands, Philippines, Poland, Romania, Spain, Switzerland, Taiwan, USA). They were:

Members

Their Eminences

Cardinal Georg Maximilian STERZINSKY - GERMANY

Cardinal Geraldo Majella AGNELO - BRASIL

Cardinal Keith Michael Patrick OÂ’BRIEN - SCOTLAND

Their Excellencies

Archbishop Raul Nicolau GONSALVES - INDIA

Archbishop Francesco MONTERISI - Secretary of the Congregation for Bishops

Archbishop Piergiorgio Silvano NESTI - Secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life

Archbishop Emilio Carlos BERLIE BELAUNZARAN - MEXICO

Archbishop Csaba TERNYAK - Secretary of the Congregation for the Clergy

Archbishop J. Michael MILLER - Secretary of the Congregation for Catholic Education

Archbishop Marian GOLEBIEWSKI - POLAND

Archbishop Ramón C. ARGUELLES - PHILIPPINES

Bishop Szilárd KERESZTES - HUNGARY

Bishop José Sánchez GONZALEZ - SPAIN

Bishop Giuseppe DI FALCO - ITALY

Bishop Pierre MOLERES - FRANCE

Bishop Bechara RAÏ - LEBANON

Bishop Salvatore BOCCACCIO - ITALY

Bishop Jacques NOYER - FRANCE

Bishop Petru GHERGHEL - ROMANIA

Bishop Nicola DE ANGELIS - CANADA

Bishop Nicholas A. DIMARZIO - USA

Bishop Leo CORNELIO - INDIA

Bishop Patrick Joseph HARRINGTON - KENYA

Consultors

Reverend

Msgr. James E. DILLENBURG - USA

Msgr. Guerrino DI TORA - ITALY

Msgr. Roberto A. ESPENILLA - PHILIPPINES

Msgr. Aldo GIORDANO - CCEE

Fr. Patrick ADESO - CAMEROON

Fr. Giorgio RIZZIERI - ITALY

Fr. Arij Athanasius Roest CROLLIUS, S.J. - NETHERLANDS

Fr. Cyril VASILÂ’ , S.J. - SLOVAKIA

Br. Anthony ROGERS, F.S.C. - MALAYSIA

Sr. Maria do Rosario ONZI, M.S.C.S. - BRASIL

Invited Speakers

His Eminence Cardinal Paul Shan KUO-HSI - TAIWAN

Rev. Fr. Jacque HAREL - PCM

Rev. Fr. Vicente J. SASTRE GARCIA - SPAIN

Rev.Fr. Herman BOON - BELGIUM

Prof. Stefano ZAMAGNI - ICMC

Mr. Léon TAMBOUR - CCIT

Excused

His Eminence Cardinal Adam Joseph MAIDA - USA

His Eminence Cardinal Aloysius Matthew AMBROZIC - CANADA

His Eminence Cardinal Theodore Edgar McCARRICK - USA

His Eminence Cardinal Pedro RUBIANO SÁENZ - COLOMBIA

His Excellency Archbishop Robert SARAH - Secretary of the Congregation for the Evangelization of Peoples

His Excellency Archbishop Pier Luigi CELATA - Secretary of the Pontifical Council for Inter-Religious Dialogue

His Excellency Archbishop Leonardo SANDRI - Substitute for General Affairs of the Secretariat of State

His Excellency Archbishop Anselme Titianma SANON - BURKINA FASO

His Excellency Archbishop Ramón Benito DE LA ROSA Y CARPIO - DOMINICAN REPUBLIC

His Excellency Bishop Giampaolo CREPALDI - Secretary of the Pontifical Council for Justice and Peace

His Excellency Bishop Alfredo Mario GARSIA - ITALY

Rev. Msgr. Pierre CALIMÉ - FRANCE

Rev. Fr. Bernard LAPIZE DE SALEE, S.J. - ALGERIA

Rev. Fr. Lluís MAGRIÑÁ, S.J. - SPAIN

Rev. Sr. Christiane Marie MEGARBANE, F.M.M. - SYRIAE

 

17 May 2004, Morning Session

I. Opening: His Eminence Stephen Fumio Cardinal Hamao, President of PCM, opened the Plenary Assembly at 9:15 a.m. on 17th May following the celebration of Terce of the day. 

Announcements made included the papal audience scheduled for 11,30 on 18th May and the formation of a Redaction Committee being organized by the Undersecretary.

His Eminence Stephen Fumio Cardinal Hamao presented the task of the Plenary with his address, “The Theme of the Plenary Meeting as Seen in Our Recent Documents and Congresses.” He stressed that the meetings and documents of the Council are penetrated with a pastoral and missionary spirit of dialogue, which requires formation to sustain it, respectful outreach to other cultures, and attentiveness to their multiple dimensions.* 

His Excellency, Archbishop Agostino Marchetto, Secretary of the Pontifical Council, to whom Cardinal Hamao entrusted the chair of the meeting, then presented “The Views, Activities and Changes in Our Pontifical Council since the Last Plenary Meeting.” The first part included the meaning of cardinalate of His Eminence the President, the enrichment of the Council with new members (12) and consulters (11), changes in personnel, and an updating on the Fondo migrazioni. The second part was a summary of the activities of the various sectors, drawing attention also to the reactivated Apostolate of the Street and to the CouncilÂ’s revue, People on the Move, and to its Internet site. Finally, dialogue, being implicit in the very mandate of the Council, is appropriately the theme of the Plenary and all the more important in its various dimensions in view of realities deeply felt in local Churches today.

Following the break, the morning session continued with four experiences in ongoing dialogue in the four sectors of human mobility.

1) Tourism: The experience of ecumenical dialogue in the Archdiocese of Valencia (Spain) was presented by Rev. Vincente J. Sastre Garcia, Director of the Templo y Centro Ecuménico El Salvador (Tecsal) and member of the National Commission for the Pastoral Care of Tourism. The massive influx of tourists of different origins and cultures into Spain affects both the faith of the local populations and of the tourists themselves. It also calls for a pastoral approach that involves promoting ecumenical dialogue and collaboration through the welcome of tourists and the fostering the evangelization of culture.

2) Nomads: Mr. Léon Tambour of Belgium, representing the International Catholic Committee for Gypsies (CCIT), spoke of the development of dialogue with Gypsies, motivated also by the challenge of Pentecostalism among them, aimed at developing strong and personal human relations, a recognition of cultural and religious differences, and a common search for the way to God. The CCIT has been instrumental for 35 years in this dialogue and has to be extended more towards collaboration and dialogue with Gypsies of other Christian confessions.

3) Refugees: Professor Stefano Zamagni, President of the International Catholic Migration Commission, emphasized the need to develop an approach towards the new waves of refugees, particularly the Muslims.  It should include a scheme for working with cultures that does not put all cultures at the same level, that prefers dialogue to dialectic, and that helps refugees understand our values of development, equality of men and women, and the like. Christians are called to be the salt of the earth and give flavor to all the cultures of the earth.

4) Apostolatus maris: Fr. Jacques Harel, Official of the Pontifical Council responsible for this sector, concentrated his presentation on the International Christian Maritime Association (ICMA), of which he was the first Catholic Secretary General. Since maritime ministry is ecumenical, involving collaboration of Catholic and other Christian ministers, dialogue among them is thus essential and permits ICMA to speak with one voice representing many Churches to international seafarersÂ’ organizations and governments. The same spirit allows for a Christian approach to inter-religious dialogue, which is now more urgent owing to the increasing cultural and religious diversity in crews. Stella Maris centers are important places for this dialogue of life.

Dialogue on the presentations of the first morning

Participants of the Assembly then added a variety of comments to the presentations, which include the following:

It is necessary to speak about the actual stage of ecumenism, which is going through a time of fatigue, especially among the leadership. That makes personal contacts very important for the benefit of migrants and refugees.

Gypsies in Poland, though more sedentary, are much affected by social problems like unemployment. Their religiosity tends to be sentimental and superficial, baptizing their children, for example, sometimes just to have rich godparents. 

That so many refugees are Muslims is a great challenge for the Church and its organizations that care for refugees and migrants.

Many things in Cardinal HamaoÂ’s talk were considered striking, such as values held by those engaged in dialogue, avoidance of easy irenicism, proper conduct in dialogue, great caution about mixed marriages, and reciprocity (see Erga migrantes caritas Christi, n. 64, henceforth EMCC), which can be a problem in developed countries too. Pastoral indications are furthermore needed when there are high levels of migration and no models for dealing with it. There are cities with large numbers of migrants but without an adequate response from Church leaders, certainly not from lack of good will, but simply because they were not prepared. Important can be the actions of a local Catholic organization like Caritas to promote not only services (e.g., language courses) but also reflection on the experience of migration, which can bring changes in peopleÂ’s mentalities as they become more aware of the presence of migrants.

The importance of ecumenism in the Apostolatus Maris raises the question whether the moment has come to bring together ecumenical experiences and highlight the questions that they raise for faith and pastoral care.

Migration needs a critical analysis of its causes, often economic and political, which require prophetic and pastoral responses. One needs to ask how pastoral action can have an influence on the leadership of important organizations, as in Europe, so that legislation and the legislators understand and respect the dignity of the human person. It was also noted that the causes of migration are often discussed in the international organizations in which the Pontifical Council sometimes participates in the name of the Holy See. Bishops Conferences also have to do all possible to draw attention to the causes.

Another comment stressed the importance of formation of pastoral agents for ecumenism, for international organizations want a contribution from the Churches but do not want to be seen talking to just one Church. Thus one understands the importance of an organization like ICMA. 

A participant from Spain commented on some experiences of inter-religious dialogue there, which have permitted finding ways for stable populations to live together with refugees and asylum seekers. A local seminary, for example, has also been able to accommodate populations from Kosovo, with positive results. Peaceful living together, however, can suffer setbacks as when ideologically inspired groups arrive. The Church has a special mission of preventing xenophobia, obviously through facilitating dialogue.

A comment from the USA mentioned that there have been formal dialogues with Islam in progress nationally at a theological level for the last ten years.  On the local level there are both opportunities and problems. Dialogue based on Christian principles is important because current tensions have created much anti-Muslim sentiment. Certain gestures can be important, e.g., accepting invitations to be present at the conclusion of Ramadan, which is known to encourage similar reciprocal gestures from Muslims, e.g., greetings at Easter. These in turn develop further opportunities for dialogue.

Another participant mentioned the non-dialoguing attitude of religious fundamentalism that tends to see everything as black or white and to speak infallibly, including Catholic fundamentalism, which has ecumenism far down on its list of priorities.

Afternoon Session

Following lunch, the sharing of experiences in dialogue continued with two more speakers.

1) Apostolate in airports: Fr. Herman Boon, chaplain of the Zaventem-Bruxelles Airport, emphasizing Catholic identity, shared some experiences of the ecumenical chaplaincy services there. Ministry offers countless opportunities for spiritual dialogue not only with Catholics but also with other Christians and non-Christians. The availability of the Catholic chaplaincy for all, regardless of religion, is well known and appreciated. The inter-religious dimension comes out also with a mosque and a synagogue in the same area as Catholic, Protestant and Orthodox airport chapels.

2) Msgr. Aldo Giordano, Secretary General of the CCEE (Consilium Conferentiarum Episcoporum Europae), reflected on ecumenical, inter-religious, and inter-cultural dialogue in the world of migrants and itinerants. The 2001 Ecumenical Charter of CCEE and the Conference of European Churches (CEC/KEK) contains four chapters on these kinds of dialogue, which has become even more important with the enlargement of the European Union, the question of Turkey's place in it, the arrival of migrants from other continents, and the consequent increased mix of religious cultures from east and west and other religious movements in Europe. The Risen One, the Logos, is the one who makes “dia-logos” possible among these potentially conflicting currents of culture and religion, for He restores order to the various ideas of what Europe is.

Discussions and questions on the presentations of the first day

A representative from Africa,  speaking from a perspective of refugees in the Turkana desert, stressed the need for a catechesis on refugees, migrants and people of other cultures. People need to have a basis for their approach, starting, for example, with the bible, as EMCC 14ff does. The principles of Catholic Social Teaching need to be stressed, beginning with the dignity of every human being, then the solidarity between north and south, then subsidiary so that refugees can speak for themselves, and finally the principle of sharing the worldÂ’s resources.

In Africa there are huge refugee camps, some with over 80,000 inhabitants, who receive only 60% of its food requirements from international donors. The faithful in wealthier countries have to be made aware of their obligations towards situations like these. They also need to understand the “disease of the spirit” that pastors face every time they stand before their congregation in a refugee camp as they try to give some hope and keep alive a Christian spirit in such situations. The local Church cannot do everything. The episcopal conferences of their countries of origin also have to be involved. The Pontifical Council has to develop its contacts and get the United Nations and other organizations mobilized. That is also a kind of pastoral care.

Regarding pastoral care in camps, everything has to be done to help deepen the faith of refugees. A way forward is to use clear language in describing the kind of people being spoken about, whether refugees, migrants or nomads. It is also necessary to say that repatriation is an option, surely voluntary and with the right conditions in the country of origin, where proper conditions can also be prepared. Sudan, e.g., needs to be pushed into preparing these conditions, something the Holy See could also encourage.  This is all the more important because possibilities of resettlement in a third country are becoming increasingly limited, especially in view of 9/11.  In the case of such resettlement, refugees should become citizens of their host country so they can train for professions and be inserted in them.

Reflecting a view from Asia, a participant pointed out the need to understand what dialogue means in countries without a notable Christian presence, as in India, where Christians are a minority. Dialogues are easily considered occasions for proselytizing. So the question is how to engage in dialogue and avoid impressions of proselytizing. As far as healing relations with Muslims or with Hindus, it is notable that these do not take the initiative; Christians do. But when Christian minorities reach out in dialogue, they are considered either as trying to survive or to proselytize.

A further comment on Professor ZamagniÂ’s talk brought out the need to clarify the distinction between migrants and refugees and realize that refugees cannot be discussed without touching the issues of migration. 

Regarding civil aviation, a concern was expressed for those cases when the airport chaplains cannot reach out to asylum-seekers detained in airports.

From Europe came the comment that it can be difficult to know who are oneÂ’s Muslim dialogue partners though, at a university level, there can be good relations. There are also some developments of Islam in Europe that hold some hopes. If politicians do their work well, then the Churches can do more to promote the pastoral care of universal brotherhood.

Reactions from Mexico recalled that though the majority are Catholics, there is also an ecumenism that goes well at certain levels though some sects show a real hatred of priests and refuse dialogue as they proselytize. In the south the presence of Islam is a sign of its imperial designs.

The religious faith that Mexican migrants bring with them into countries like the USA is one that has survived the 140 year break in relations between Church and state, which included religious persecution and martyrdom. As migration grows, attention gets fixed on goods and the economy and not on the person of migrants, whose remittances alone are the source of national income of Mexico second only to petroleum. In view of these realities the Joint Pastoral Letter written with the Bishops of the USA is important.

Regarding airports, in Mexico there are only two chapels that have the Blessed Sacrament, and ecumenical chapels are of dubious value.

Regarding refugees, there are dioceses that try to integrate refugees with local families instead of putting them into a camp.

Finally, regarding tourism, areas like Cancun receive three million tourists a year, who spend an average of $120 per person per day, an indicator of its importance.

Another comment from Asia mentioned dialogue in word and action, including body language. Removing obstacles to it is important, as for example, facing woundedness, the disease of the spirit that impedes it. Many problems go back to that as can be seen in the case of gypsies. Dealing with it also involves catechizing the milieux of persons who surround those being directly catechized.

Regarding earlier remarks about sedentary gypsies in Poland, one participant recalled that this was forced on them by the communists and did not deal with the underlying issues. He also recommended a minimum of knowledge in order to judge others favorably.

Another participant emphasized that migrants also have to respect Christians, who should react more strongly to those who abuse Christian symbols. Christian identity is in the living Christ, a center that other religions do not have. Dialogue with Muslims should be based on principles and on coherence of life with the gospel.

Further remarks were made about the dialogue promoted in parishes, in particular when it is done in a theologically deficient way and finishes in activism and other deviations. Dialogue groups have to be kept under control. Discernment is also required in inculturation, for if it includes permissiveness and consumerism, these are not worthy of being called culture.

The last contribution from Asia, based on experiences in working with migrants and refugees, pointed out the close relationship between inter-religious and intercultural dialogue and the dialogue with the poor. Immersion in their pains is needed to understand what gives meaning to their lives. So many problems in dialogue are due to prejudices and not to theology. Courage is needed to speak out and let people see the face of Jesus. 

18 May 2004, Morning Session

The talk of Bishop Josef Voss, absent because of illness, was read on his behalf. Presenting ecumenical dialogue among migrants in the German experience, he briefly outlined a sixty year history of ecumenical cooperation between the Catholic Church and its most important counterpart, the German Evangelical Church (EKD). This structured dialogue reaches out in various forms to migrants and refugees, including those of other religions (particularly Muslims): consultation centers, joint advocacy with government, an Immigrant Workers and Refugees Week, social services, and publication of dialogue materials. Though political pressures and fatigue with migrants have negatively influenced much of the population, joint efforts continue, including those promoting the inalienable human rights of migrants in irregular situations. Particularly interesting is the role of Catholic kindergartens in bringing children, Catholics and those of other religions, into a dialogue of life and friendship already at an early age. Outreach to other religions has greatly strengthened ecumenism in Germany.

Dialogue

An exchange of experiences took place about the veil of Muslim women, about Muslim teachers and the political norm concerning Koranic schools. In Spain, for example, there is a problem of control over what is taught in the mosque schools and a fear that Moroccan imams are promoting fundamentalism and terrorism. Germany, on the other hand, has no national policy about the veil since the Supreme Court considers it an affair of the Länder, some of which would prohibit even Christian symbols and others only Muslim symbols. While in Koranic schools located in mosques there is no state control, the teaching of the Koran in state schools is still in its beginnings since few Muslims so far meet the criteria for public school teachers.

From the Middle East came the reminder that Islam is not only a religion but also a political and theocratic system. Lebanon, e.g., lies somewhere between western secularism and the Islam of theocracy. The Constitution respects all religions and recognizes their statutes on the condition that they are not against the Constitution or public order. All religions have autonomy though the mufti are named by the State and are, along with their finances, under its direct control.  Catechism is recognized in the official schools of Lebanon, and the Church is responsible for catechism in all schools of the country. Islam is also taught in schools though not in those where the majority are Christians. Thus some Muslims are instructed according to the catechism, and some Muslim parents want their children to be educated in Catholic schools. However there is also distrust, with some Muslims considering Christianity as surpassed by Islam, Christians as descendants of the Crusaders, imperialists and colonists, and part of the West as the enemy of Islam. 

Referring to the French experience, one participant stated that laïcité distinguishes between state and Church though negatively it risks relegating faith to a merely private affair. Regarding the law about religious symbols in state schools, the bishops conference warned that because we all have need of symbols, we will inevitably develop them. Christian signs, like the cross, are hardly arrogance. While some Catholics would like to conform to the law and avoid all signs, the bishops urge more reflection on receiving Muslims in schools and the educative project this requires. The bishops are against a law that is too strict, which, in any case, will not become a magic solution for all the problems involved. Furthermore not all Muslims are immigrants; many are also citizens.

The Assembly then adjourned to take part in the audience with the Holy Father.

Afternoon Session

His Eminence Cardinal Paul Shan Kuo-Hsi, S.J. of Taiwan made his presentation on inter-religious dialogue in the world of migrants and itinerant people, beginning with reflections on migrants, gentiles and Jews, all loved by God, in the Old and New Testaments. Today also sees many Abrahams, Syrians and Phoenicians involved in migration and in fostering inter-religious dialogue, something even more important since 9/11. Indeed the evangelizing mission of the Church includes inter-religious dialogue as a distinct component, rooted in the firm conviction that Christ is the Savior of the human race, in whose light other religions are esteemed and listened to in sincerity and openness. Pope John Paul II has explicitly promoted this dialogue in migration situations and sees migration as an opportunity for people to know each other better. After proposing the story of the Samaritan Women as a model for inter-religious dialogue, Cardinal Shan went on to describe the various forms of inter-religious dialogue and how migrants have been involved in and contributed to each kind. Migrants should be prepared for this dialogue, and the Churches of arrival should welcome them and encourage dialogue with and among migrants.

In the last conference of the Plenary, Bishop Nicholas DiMarzio reflected on intercultural dialogue in the world of migrants and itinerant people, beginning with a survey of the meaning of culture in Vatican II, in the thought of Pope John Paul II, and in other important Catholic authors. Culture is basic to human identity, and the person becomes self by a praxis of self-giving, the most important act of which is faith. As cultures always involve diversity and universality, the defense of cultural pluralism, particularly in the case of migrant people, is basic. The best model for understanding the interaction of different cultures, and the one most confirming to Catholic teaching, is that of “interculturality,” which requires an authentic dialogue between cultures and a culture of dialogue in which it can take place. For the migrant, however, there are many barriers, not all of which they can handle by themselves. The Church has a role in all this as is seen in the experience in the United States where a recently pastoral letter of the bishops encouraged sustained efforts to foster intercultural communication among immigrants and all levels of society, beginning with the Church. In a globalized context this is different from relativizing values and homogenizing lifestyles and cultures. This kind of intercultural dialogue requires spirituality and development of pastoral skills. The privileged place where this dialogue can happen is the parish. Fostering that dialogue also means influencing the media to present proper information about cultures and migrants. Lastly, this kind of dialogue is important because it is at the heart of the new evangelization.

Dialogue

A Sister expressed her gratitude for the rich contributions of the first day and the positive atmosphere that continues. Focusing on formation for true ecumenical dialogue, she referred to Vita consacrata 102 and asked how can religious offer a welcome if they are not fully developed in their humanity with a profound religious identity. In South Africa, for example, refugees seek sisters to ask for spiritual formation, which obliges them to try every day to be disciples of the Lord. Having a coherent way of living out their identity is a challenge forming pastoral agents. In that regard she was asked to refer to EMCC 80-85, which deals with the presence of religious in the world of human mobility.

From Asia came the question how the church in countries where it is weak could be reinforced by the Church in countries where it is stronger. A spirituality of communion is needed to reflect the reality of the Church beyond the individual and particular Churches. Dialogue at the world level has to also benefit weaker local Churches. The strength of the Church is in meeting non-Christian cultures and religions, announcing the love of Christ and making the new society more human. Inter-cultural dialogue necessarily includes religion as a part of the culture in India and elsewhere. In this, mere shows of strength will not work. Such dialogue should also lead to the empowerment of women and the globalization of solidarity for women, the poor, and children. Little by little, with the help of one another, the human family can get together, opening itself to what God wants for the world. 

From Africa one participant stressed the importance of mass media, something important in the oral culture of Africa, where the spoken word counts very much. Throughout this world, transistor radios bring the word to remotest villages. If we are to be involved in this dialogue, we have to be in social communications, encourage locally made programs, and support dialoguing through the media.

Another contribution from Africa expressed thanks to Cardinal Shan for notions that resolve some concerns, specifically migrants and refugees in Africa, whose situation is different from Europe and North America. Africa is hard hit by refugees and internally displaced persons (IDPs), by Muslims persecuting Christians, and by a lack of solidarity with those who are really starving. The situation of Europe is different, for there one can more easily talk about dialogue. The notion of a dialogue of action, done in spirit of Jesus, that helps people is important. With people on the move, however, it is so difficult for the Church to answer to those needs, for it responds more to people who are settled down while it seems confused in relation to those on the move.

From Central Europe a representative explained that the Orthodox Church looks to the Catholic Church with much expectation and admires what it does in various sectors, especially ecumenically. EMCC is a real document not only for the Catholic Church but also for the Orthodox. In reference to discussions of the previous day on dialogue, he felt that dialogue is an important duty and asked the Pontifical Council to have the courage to dialogue with the Orthodox. Noting the new Members and Consultors, he asked His Eminence the President to broaden the dialogue to include those countries that produce many migrants in view of taking initiatives with them. Dialogue should be broadened to include those who are not in full communion with the Catholic Church and with those in Europe who speak about its Christian roots. 

Another participant raised the issue of the use of texts in dialogue with Muslims. Many things are not spoken about. Critical studies of the Koran and of this faith seem lacking. Even Muslims outside Muslim countries feel threatened by the thought of converting. It is important to help Muslims to evolve.

From Asia there were comments on the dialogue with Hindus, who were described as very sensitive. There are problems regarding common ground in dialogue and the notion of the equality of partners in it. Hindus tend to a syncretism that assumes all religions lead to God and so are all equal. There has to be respect in starting such a dialogue and the conviction that equality does not mean renouncing our faith. Regarding secular society, in the West it means there is no place for God while the secularism in IndiaÂ’s constitution means respect for all religions.

19 May 2004

Varia

1. Archbishop Marchetto informed the assembly about fresh news reports from the press agency ANSA about the audience with the Holy Father, who encouraged overcoming prejudices against Islam. He also announced that the Pontifical CouncilÂ’s publication, The Rosary for Migrants, was available in several languages and would be given to participants. He also suggested that the logo of the 5th World Congress for the Pastoral Care of Migrants and Refugees of last November, which was displayed in the meeting room, might become the future logo of the Pontifical Council. Finally Archbishop Marchetto announced that the Report, “La Pastorale migratoria nel mondo. Sintesi dei rapporti delle Commissioni Episcopali Nazionali per lÂ’Emigrazione” (The Pastoral Care for Migrants in the World: Summary of the Reports of the National Episcopal Commissions for Migration) will be distributed during the Assembly.

2. Fr. Roest Crollius presented the assembly with a note on Islam that he composed in view of the discussions and his concerns as an expert in the field. 

3. Common date for celebrating World Day of Migrants (see EMCC 72): An earlier Plenary Assembly had already proposed a fixed date. The question is how to make sure the annual Message can have a certain repercussion in local Churches by applying it to concrete situations and avoiding the use of different messages in countries throughout the world. The discussion took up suggestions for a fixed date, with participants explaining the arrangements in their own countries and also raising difficulties of changing it to other times. Finally a majority vote favored preserving the existing link between the day and the mysteries of the incarnation and the Flight into Egypt and thus placing it in January. It was agreed that the exact solution will be proposed by the Superiors of the Pontifical Council to the competent authority.

4. Sectors of human mobility within the episcopal commissions, at local, regional and continental level: In view of the different ways sectors of human mobility are organized in episcopal conferences, Archbishop Marchetto stressed the importance of bringing these sectors together under a common umbrella to help the understanding and promotion of this specific pastoral care.

In this regard several members of the assembly shared their experiences, explaining similarities and differences in their own structures in relation to the PCM as well as some apparent inadequacies, and some basic problems of organizing, especially in the case of smaller episcopal conferences that try rather to name a bishop promoter for a particular sector. Summing up the discussion, Archbishop Marchetto also drew attention to the specific pastoral care required by foreign students as a category of migrants, emphasized the need for structural solutions, and noted positively the already visible tendency of episcopal conferences to follow the organizational structure of the Pontifical Council.

5. The 5th World Congress and the Instruction EMCC: The assembly was invited to express its reactions to these. Regarding the Congress, there was an overall positive reaction in terms of its organizations and content. Most of the discussion, however, focussed on the Instruction, noting, beyond an overall positive evaluation, these points:

the useful model of episcopal structures at national and diocesan level (see EMCC 70);

the one-sided reaction of the media to EMCC, emphasizing issues related to Muslims and nothing else, a consequence of a “law” of journalism that filters the choice of news;

the notion of dialogue in EMCC being broader than relations with Islam;

the desirability of assuring implementation of EMCC and the contacts the Pontifical Council is making with episcopal confederations (e.g., FABC, CELAM) for that purpose;

the need on the part of bishops to assure their priests know the document, discuss it in the meetings and episcopal commissions, and get as many involved in it as possible;

the importance of formation, particularly to ensure that seminarians and young religious know the Instruction;

the usefulness of statistics relevant at local levels in the presentation and study of the Instruction;

the initiatives in some countries through centers and universities to assure the diffusion of pontifical teaching at all levels, which will now be used in favor of the Instruction;

the possibility and need for translating the Instruction into additional languages (e.g., Polish and Arabic) and the use of TV and radio in diffusing its contents (as is already being done, for example, through Arabic transmissions from Lebanon);

the desirability of having a directory based on the Instruction, to which Archbishop Marchetto noted that this is not possible in the near future because other documents are in preparation and the Instruction must first be properly received. [In any case the Episcopal Conferences may prepare their own directories based on EMCC]

 6. Collaboration with regional and continental conferences: Mons Giordano of the CCEE explained the urgency of this collaboration as well as need for coordination in Europe to avoid duplication of efforts. The choice of the CCEE is to keep these themes alive in the different meetings. Archbishop Marchetto stated that the Pontifical Council tries to take this dimension into account at the continental level, e.g. with CELAM, FABC, and the CCEE though it is more difficult with SECAM. The Council also tries to be present to these organizations through which it can reach different ecclesial levels of responsibility.

7. Collaborations with religious congregations and meetings with superiors general: The usefulness of such efforts was emphasized by Archbishop Nesti. The example of the Pontifical Council for Promoting Christian Unity in helping religious understand their role in ecumenism could be followed in the PCM too. In any case it was already done in the past. Sister Onzi observed that the last meeting of superior generals of women unfortunately did not raise these migration issues though they are important. In a short time the superiors general of men will be meeting, which is an opportunity that should be used. There is also a need to make pathways for the conscientization of parish priests in this regard. Archbishop Nesti seconded the proposal of the PCM being part of such meetings. Archbishop Berlie suggested that the CouncilÂ’s contribution would also be valuable in the upcoming meeting of new bishops in September. Archbishop Marchetto said that the proposal has already been made, but so far there has been no response. The ad limina visits, of course, provide a similar opportunity.

8. Conclusion: His Eminence Cardinal Hamao thanked all for their active participation and encouraged continued study and diffusion of  EMCC. Observations regarding it are always welcome. The next Plenary Assembly will be in 2006 during the same period of the year. 


*The text of this address and of all the other official presentations of the Plenary Assembly areincluded intheiroriginal languages in this publication.
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