Pontifical Council for the Pastoral Care of Migrants and Itinerant People

People on the Move

N° 105, December 2007

FIRST WORLD MEETING OF CONSACRATED GYPSIES* 

Presentation of the Meeting

Rev. Msgr. Novatus Rugambwa

Under−Secretary of the Pontifical Council

for the Pastoral Care of Migrants and Itinerant People

Your Excellencies,

Reverend Speakers,

Dear Reverend Priests, Deacons, Religious Men and Women,

I too, with spirit of gratefulness towards the “Great and good Lord” and towards you, unite myself to the cordial welcome of His Excellency the Secretary, and I express my joy for being able to come together for this First World Meeting of Gypsy Priests, Deacons, and Religious Men and Women.

The theme of this meeting is “With Christ at the Service of the Gypsy People”, and it is my task to give the introduction, even though I have only recently arrived at the Pontifical Council as Under-Secretary. This meeting’s theme proposes a dynamic journey, which leads us to relate with Jesus and with our neighbour, characterised by communion with Christ and by service towards your people, without excluding others. Therefore it deals with the essential dimensions of your life, which also represents your specific identity of Gypsy Priests, Deacons, Religious Men and Women.

We wish that this meeting be marked by the spirit of communion, of sharing and collaboration, and we will try to make the house where we are gathering during these days, our “Cenacle”, where – as we read in the programme – we will celebrate the Eucharist with Christ, we will dwell in prayer with Mary, and we will let ourselves be pervaded by the grace of the Holy Spirit so that, in the end, we will be strengthened in our service, sustained in our priestly, diaconal or religious identity, which is  at the same time ‘Gypsy’, since, as St Augustine said, “gratia perfecit naturam”, grace perfects nature.

Let us therefore prepare ourselves to reflect together on your participation in the mission of the Church, also among Gypsies, with the spirit of service, in communion and in unity, because – as Paul VI said – the more a Church corresponds to her definition as the authentic Church of Christ, she will better reflect in herself, in her animation and in her concrete structures, the profound and constitutional principle of unity”[1]. We will avail ourselves of the help of the competent and qualified guidance of experts, together with the specialised and valid use of the source Document of our Office, entitled “Guidelines for the Pastoral Care of Gypsies, published on December 8, 2005.[2]

As you well know, these Guidelines are intended to reaffirm, above all, the commitment of the Church in favour of the gypsy population, and also to concretely propose new ways, which need to be mapped out within national societies and particular Churches, in order to open the community to these brothers, and these brothers to others. The Guidelines do not only address “Pastors and Operators of a specific kind of pastoral care − we read in n. 4 − but also Gypsies themselves”. Today’s meeting, therefore, offers you an opportunity, or rather a stimulus, for a confrontation with what the Guidelines say exactly about you: about the way you behave, the way you act and live, as well as the requirements that your specific pastoral care entails. Your background, generally speaking, makes you similar to a litmus paper, please pardon the comparison, as you are in a position to indicate to us what may be different in our Document, what could be lacking, so that a solution can be found and thus improved. The effectiveness, the final result, the success of this Meeting, depends not only on your participation and willingness, on the desire to effectively share with us your observations and your suggestions, but also on your disposition to communicate to the Church all the expectations and needs, the pain and the suffering, the joys and hopes of your Gypsy brothers and sisters.

We certainly cannot keep silent about the fact that the majority still live in conditions which are below the fundamental needs of the human person, whilst their circumstancies are in conflict with humanitarian and Christian principles. It is, in fact, a disgrace that Gypsy camps lack the basic necessities − and alas, foreseen − with precarious dwellings (and here we remember the recent fires which have been the cause of victims, often among the least and undefended) and lack of medical assistance structures. The carelessness and indifference towards the Rom children’s schooling provokes dismay (it is thought that in Europe alone, there are four million Rom of school age). It is astonishing that today’s society is still stirred by prejudices that marginalise a lot of youth and adults who do not find work, even though they possess professional formation, because they are ….. Gypsies. We cannot keep silent on acts of pure racism to which they still fall victims. However, having said this, we do not forget about their duties and responsibilities towards the society in which they live.

In such a context, N. 4 of the Guidelines urgently calls for a great conversion of mind, of heart and of attitudes, both on the part of Gypsies, as well as the gağé, underlining the need for reconciliation among them (cfr also n. 40). Then, both reconciliation and communion provide for legitimate interaction with cultures, and in this process, the initiative also has to come from the part of the gypsies (cfr Ib. n. 40). Nobody better than you, consecrated Gypsies, could help realise this, nobody better than you could be ‘ambassadors of Christ’ (cfr 2 Cor 5, 20) to reconcile the Gypsy world to God and to the Church. “An ambassador − John Paul II said − is known by his credentials. He must give credible proof that he has been sent”[3]. Well, being consecrated by God and to God, as ‘ambassadors of Christ’, you are entrusted with the message of reconciliation (cfr 2 Cor 5,19). You are called to encourage reconciliation within society and the Church. Through you, your ethnic brothers and sisters can and should be confronted with the local Church and with larger society. If this is not being done, I encourage you on behalf of the Pontifical Council: offer them this opportunity.

In this mission it is necessary to reflect upon the nature and the depth of your encounter with Christ, where your marvellous adventure with God the Father has begun, as well as with the Son Jesus Christ, in the Holy Spirit. In his Encyclical Deus Caritas Est, Pope Benedict XVI writes, “being Christian, − and this holds also for our vocation, − is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction”[4]. There is no community without Him. There is no pastoral care if not with Him. There is no witness if one is not united with Him.

Christ is therefore at the centre of your being, of your existence, of your apostolate, as it is your certain wish to serve your people in your pastoral care, together with Him. The vocation is a gift and at the same time it is a commitment towards the advent of His Kingdom. This relationship represents the subject of our first official reflection, which will be guided by the Rev. Msgr. Mario Riboldi, one of the pioneers of pastoral care in the midst of the gypsy populations. I avail myself of this occasion to congratulate him, and at the same time to thank him for his service, which has been going on for more than fifty years.

Referring to the theme, I would like to point out that the particular history of each one of you − at least this is what I think − cannot but be a dedication, so that His Kingdom, from which the Church obtains her origin and beginning, cannot but be present in the gypsy environment. This is the origin of your vocation, to be a gift “for the brothers, to give unreserved, total, definitive, unconditional and impassioned love”[5], recalling that, “there is more joy in giving than in receiving!” (Acts 20:35). John Paul II reminded us that there is only one way that makes us suitable for such an offering: to be “friends” of Christ[6], whilst Pope Benedict XVI maintains that more is necessary. That is, it is necessary to “belong to Christ, to keep the flame of love always burning in our heart, continually fed by the richness of faith, not only when this brings with it interior joy but also when it entails difficulty, aridity and suffering”[7]. And this involves each one’s obligation to mould and render his personality as a bridge, rather than an obstacle, for others to meet Jesus Christ (cfr Guidelines nn. 57, 98, 100). And here, pardon me, but I recall the bridge communities in which you take interest, and for which you care (cfr Ib. n. 98).

We also have to point out that by means of the service accomplished “with Christ” the human person discovers both his/her own greatness and dignity, as well as that of others, and when interpersonal relationships are inspired by service, they produce an authentic culture of acceptance, of solidarity and of reciprocal love. “In today’s culture, − John Paul II observed − the person who serves is considered inferior; but in sacred history the servant is the one called by God to carry out a particular action of salvation and redemption. The servant knows that he has received everything he has and everything he is. As a result, he also feels called to place all that he has received, at the service of others. In a mysterious manner, the vocation to service is invariably a vocation to take part in a most personal way in the ministry of salvation – a partaking that will, among other things, be costly and painful.”[8] In the Novo Millennio Ineunte this Pope, then, reminded us that we had entered into a “creativity of charity”, and had invited us to let charity emerge in all spiritual and apostolic richness[9]. I think this could be enough with regard to the first subject.

His Exc. José Edson Santana Oliveira, Episcopal promoter of pastoral care for nomads in Brazil, because of his experience, has been asked to enlighten us on the issue of service to the gypsy people “in the spirit of charity and in the communion of charisms”.

Concerning this topic one observes that the issue of the variety of charisms in the unity of the Church is always present. This topic was moreover presented at the Second Vatican Council, which − as you know − was among the central concepts, in what makes the Church communion: the different vocations have one origin and one objective − that of announcing the Kingdom of God throughout history and making the mystery of Christ visible in the ecclesial communion (cfr LG 1). Regarding this, in the letter to the Corinthians, St Paul recalls, “There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone” (1 Cor 12,4−6). You too should be “a hymn to the unity in diversity desired by the Spirit”[10] and to bear witness to it.

On their part, the Guidelines exhort us to a spirit of collaboration in our pastoral action, and to be in spiritual unity, first of all with the Bishops and with the parish priests (cfr. 93). All this, then, “has to take place in truth and in charity, which is the bond of unity, and in the reality of the local Church …. presided over by the Bishop, and where communion is warranted and visible”[11]. Recalling the Congress in Budapest, it is the responsibility of each one of us to give witness to charity and to the spirituality of communion. In fact, in another passage, the Guidelines present the bridge communities as a way to create communion between gağé and Gypsies (cfr. n. 98). For you, who form part of this people, I think it is easy, to know and to sense their problems and difficulties, to facilitate encounter and dialogue, to obtain confidence and collaboration (cfr. n. 97). Here lies your responsibility and the necessity of your contribution.

The Pontifical Council also awaits from you suggestions and advice on how to carry out charitable interventions and solidarity, in order to be credible and not to cause offence to anyone. In fact, how can one create moments of true communion in liturgical celebrations and in charitable activities? How can one converge the various charisms, to yield your service more fruitful and effective? How can we demonstrate that the Church − which is often considered by the same Gypsies ‘too gağé’, too rigid and too institutionalised − is a place of prayer and of charity, a space of compassion and of communion? How can we deal with the issue of sects? Which are the paths to follow for the education and the vital formation of the new generations?

In his exhortation Sacramentum caritatis Pope Benedict XVI underlined, “The Church receives and at the same time expresses what she herself is in the seven sacraments, thanks to which God's grace concretely influences the lives of the faithful, so that their whole existence, redeemed by Christ, can become an act of worship pleasing to God”.[12] Communion in the Church can therefore take place through the active participation in the Sacraments, and first of all to the Eucharist, which lies at the root of the Church’s communion. And on this point, you will have your turn to speak. We are here to listen to you.

Moreover in the Guidelines we find a long reflection on the subject of the sacramental aspect, with attention to the seven Sacraments (nn. 62−69), and a call to certain devotional expressions which are very much appreciated by Gypsies, such as pilgrimages, the via crucis and the rosary. Likewise there is mention of the various forms of approach and communication, as well as proposals on the announcement of the Word of God. It is surprising, unfortunately in a negative way, that in our text we find observations regarding the single sacraments, for example: “practically unknown” (n. 65). But, I would like to point out that these prejudices were recorded and made our own, but do not originate from the Pontifical Council.

This considered, here are some questions that were formulated to the National Directors of the Pastoral Care for Gypsies, on the occasion of the study Meeting on the Guidelines, which took place at the Pontifical Council on December 11−12, 2006[13]: What can be done so that Gypsies fully enter into the ecclesial community, in the Eucharistic community? Which paths of faith and of evangelisation can be proposed to them, to facilitate the full maturation of faith? What kind of catechetical course can we suggest to prevent the flight towards sect, or to avoid the loss of their own religious heritage (cfr No. 33)?

It will be the Rev. Fr. René Bernard S.J., − he too a pioneer of pastoral care for Gypsies − who will present us with the spiritual and liturgical dimension of the Guidelines.  Though it is not an easy task, Fr. Bernard possesses a long experience, and he helped us in preparing the draft of the Guidelines.

Regarding the Eucharist and the sacramental life, I would like to call your attention to the post−synodal Exhortation Sacramentum caritatis which we have already mentioned, where Benedict XVI offers us the most abundant riches of the Holy Eucharist’s banquet, showing to us the profound value of the Eucharistic life. They are of particular interest to us, above all, the point about the bond between the Eucharist and the evangelisation of cultures. There is also an entire chapter on the “eucharistic form of the Christian life”, where our Pope contemplates the relationship of the Eucharist and the priestly spirituality (n. 80) with the Eucharist and the religious life (n. 81). These themes are without doubt of major importance for us, and though we are not able to deal with them now, I recommend them for your present and future meditation, and I would say, also of your contemplation.

From the full communion with Jesus who is becoming Eucharist for us, springs forth, in the first place the communion among all faithful, the commitment to the message and the witness of the Gospel, the commitment of charity towards all, especially towards the poor and the weak[14]. However, the fact that one presents himself to the Gypsies with love and with the desire to proclaim the Good News, “is not sufficient to create a relationship of trust between Gypsies and gağé pastoral agents. History matters, and as a consequence of all the wrongs they have suffered, the Gypsy population has remained suspicious of any initiative that tries to penetrate its world. Overcoming this initial attitude may only come about through strong expressions of solidarity and by a sharing in its life” (Guidelines n. 74).

This observation opens the second part of the fifth chapter of the Guidelines dedicated to the challenges which the specific pastoral care of the Gypsies presents and needs to face. Among these are the changes of attitude (from suspicion to trust), the passage from various beliefs to faith, with consideration to ecclesiality, ecumenism and interreligious dialogue, overcoming secularisation (cfr Nn. 74−79).

The Reverend Fr. Claude Dumas, the current National Director in France, and until now the only Gypsy to hold this office, has generously accepted to treat the theme: “Challenges for evangelisation and human promotion in the light of the Guidelines”.

Eighteen years ago, exactly in this house, in the course of an International Congress of the Pastoral Care for Gypsies, he stated, “My vocation has been difficult. When I had said that I wanted to become a priest, my family, my sister and my mother were against me, especially because they had learnt that I had asked the Bishop to be among the gağé as a rachail. Then after 10 years when I could say that I was a rachail, the Bishop said that I could choose to be a priest among the Gypsies and they accepted me and I feel that I am a priest for my brothers”. In this testimony, do we not perhaps find one of the challenges of which we speak in the Guidelines? We are therefore pleased that it is one of you who will deal with such a delicate but important subject, where both the Church and the Gypsies have a lot to upon which dialogue.

Dear participants, there is still another concern which we at the Pontifical Council take profoundly to heart and which I now entrust to you. It is our solicitude for vocations among Gypsies. I would like to repeat what His Excellency has already mentioned, that is, it is necessary that, on your part, there be a truly evangelical transparency and a true convergence of initiatives which will lead to the birth and the growth of new heralds of the Gospel, labourers in the vineyard of the Lord (cfr Lc 10,2), who are very much needed by your people. The Pontifical Council invites you, therefore, to take up the place which is due to you − I would say as a right − in the organisation and animation of gypsy communities, and to fully benefit from the means of formation which the Church puts at your disposal. In a particular way, try to make the Guidelines, a guide for your personal life, but also for your apostolic action in the midst of your brothers and sisters. I am sure that one could thus speak of an authentic spiritual growth, and of the greatly desired human and Christian promotion of Gypsies, even though it seems we still have a long way to go (cfr Guidelines, Cap IV). 

I pray through the intercession of Our Lady in order that this meeting may be another important milestone in the Church’s pastoral service to our Gypsy brothers and sisters.  

I thank you very much for your attention.