SUMMARY

- SOLEMN OPENING OF THE ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS
- FIRST GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010, MORNING)
- NOTICES

SOLEMN OPENING OF THE SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS

Yesterday, Sunday October10th 2010, XXIII Sunday of Ordinary time, for the solemn opening of the Special Assembly for the Middle East of the Synod of Bishops, the Concelebration of the Eucharist with the Synodal Fathers took place, marked out by Middle Eastern hymns and with many different Middle Eastern prayers. Looking out the window of his office of the Apostolic Vatican Palace the Holy Father Benedict XVI recited the Angelus with the faithful and pilgrims gathered in Saint Peter’s Square. During the introduction to the Marian prayer, the Pope spoke about the Synod for the Middle East: “I have just come from Saint Peter’s Basilica where I presided over the opening Mass for the Special Assembly for the Middle East of the Synod of Bishops. This extraordinary synodal meeting, which will last two weeks, finds the Pastors of the Church that live in the Middle Eastern region, an area of great variety, united in the Vatican: in fact in those lands, the only Church of Christ is expressed in all the richness of its ancient Traditions. The theme we will be reflecting upon is the following: ‘The Catholic Church in the Middle East: communion and witness’. In fact, in these countries, unfortunately marked by deep divisions and lacerated by years of conflict, the Church is called upon to be the sign and the instrument of unity and reconciliation, modeled on the first communities in Jerusalem, where, as stated by Saint Luke ‘Now the company of those who believed were of one heart and soul’ (Acts 4:32). This is an arduous task, since the Middle Eastern Christians often find themselves living in difficult conditions, on a personal as well as a community level. But this should not be a source of discouragement: it is in this context that Christ’s perennial message echoes even more vitally and urgently: ‘Repent, and believe the Gospel’ (Mk 1:15). During my recent visit to Cyprus I presented the Work Instrument of this Synodal Assembly: now that it has begun, I ask all to pray, invoking God to send abundant gifts from the Holy Spirit. The month of October is called the month of the Rosary. This means, in a manner of speaking, that it is a ‘spiritual tone’ given to the liturgical memory of the Blessed Virgin Mary of the Rosary, celebrated on the 7th. Therefore, we are invited to let ourselves be guided by Mary in this old but always new prayer, which is especially beloved by Her because it leads us directly to Jesus, contemplated in His mysteries of salvation: joyous, luminous, sorrowful and glorious. Following the steps of the Venerable John Paul II (cf. Lect. Ap. Rosarium Virginis Mariae), I would like to recall that the Rosary is a Biblical prayer, woven completely into the Holy Scripture. It is a prayer of the heart, where the repetition of the Ave Maria directs the thoughts and feelings towards Christ, and thereby trustingly entreats His Mother and ours. It is a prayer that helps meditate on the Word of God and assimilate the Eucharistic Communion, on the model of Mary who in her heart watched over all that Jesus said and did, as well as his presence. Dear friends, we know how beloved and worshiped the Virgin Mary is by our brothers and sisters of the Middle East. All look to her as the protective Mother, close to any suffering, and as the Star of Hope. We entrust the Synodal Assembly that opens today to her, so that the Christians of that region may be strengthened in communion and bear witness to the Gospel of love and peace”.
Therefore, after the Marian prayer, the Pope added: “ [in French] I welcome the French-speaking pilgrims present for the Angelus. Today, the Special Assembly for the Middle East of the Synod of Bishops begins. I ask that you pray for the work of the Synodal Fathers. I also ask that you pray for the Christians of the Middle East, so that the good Lord may give them always ‘one heart and soul’ to courageously witness the Good News of Salvation wherever they are. May the Virgin Mary, Our Lady of the Rosary, accompany them! [in English] I offer warm greetings to the English-speaking visitors gathered for this Angelus prayer. I invite all of you to join me in praying for the Special Assembly for the Middle East of the Synod of Bishops, which opened this morning in Saint Peter’s Basilica. May this momentous ecclesial event strengthen the communion of the faithful in the Middle East, especially as they give witness to the Gospel of Jesus Christ and to the gift of peace he offers. As we entrust these prayers to the powerful intercession of the Blessed Virgin Mary and Saint Joseph, her Spouse, who themselves came from that region, I invoke upon you and your families God’s abundant blessings”.
For two weeks, the Catholics of the Middle East will be at the center of attention of the entire Church because all their Bishops will be gathered in Rome at the Synod. The Middle East is a region where Christians are a minority, in some countries a very small one and without any political or social influence, where the condition of permanent war or tensions erodes any hope for the future and pushes people towards emigration. But it is also the region where Christianity was born, where it has its ancient roots and traditions and extraordinary cultural and spiritual richness. Therefore, the problems of the Church in the Middle East involve all of us, and therefore the Pope called for this Special Assembly, which for the first time is dedicated not to a theme or a continent or a single country, but to a specific region of the world. “Communion and witness” is the theme of the Special Assembly for the Middle East of the Synod of Bishops, which recalls how the first community of believers in Jerusalem “were of one heart and soul”. Those who have no political or military power, who often undergo violence, cannot but appeal to the strength of the spirit and of love, and can raise a strong and believable cry and invocation of peace, not tied to or linked with vested interests or demands. The deepest union between the different Catholic communities spread throughout the Middle East, favored by the support of the many Churches from other parts of the world that show solidarity with material and spiritual assistance, above all favored by the continuous and intense presence and participation by the Pope - the true foundation of union - make this Special Assembly a voice, a sign and a seed of hope and peace.

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FIRST GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010, MORNING)

- GREETING BY THE PRESIDENT-DELEGATE, H. EM. CARD LEONARDO SANDRI, PREFECT OF THE CONGREGATION FOR THE ORIENTAL CHURCHES (VATICAN CITY)
- REPORT BY THE GENERAL SECRETARY OF THE SYNOD OF BISHOPS, HIS EXC. MOST REV. MONS. NIKOLA ETEROVIĆ (VATICAN CITY)
- REPORT BEFORE THE DISCUSSION BY THE GENERAL REPORTER, H. B. ANTONIOS NAGUIB, PATRIARCH OF ALEXANDRIA OF THE COPTS (ARAB REPUBLIC OF EGYPT)

This morning, Monday 11 October 2010, at 9:00 a.m., in the presence of the Holy Father, in the Synod Hall in Vatican City, with the chant of the Hour of Terce, the work of the Special Assembly for the Middle East of the Synod of Bishops began, with the hymn Veni, Creator Spiritus, with the First General Congregation.

The Holy Father Benedict XVI gave the reflection.

The Holy Father Benedict XVI recalled how on11th October 1962, John XXIII entrusted Vatican Council II to the Motherly Heart of Mary, “Dei genetrix”. Today also the Holy Father wanted to entrust the work of the Special Assembly for the Middle East of the Synod of Bishops to the intercession of the Virgin Mother of God.
Through Mary, recalled the Pope, God was united radically with the man Jesus, and from her was born the God of the earth. Quoting John’s Gospel and the Letter of St Paul to the Ephesians, the Pope recalled that with the incarnation God drew us into Himself and now we fully participate in the relationship with Him. Quoting Paul VI, for whom Mary is “Mater Ecclesiae”, he recalled how with the birth of Christ the moment of summation begins: therefore, the Mother of God is the Mother of the Church because she is the Mother of He who came to unite us all together in his risen body.
The Holy Father explained that in the first chapter of the Gospel of Luke we read how the Holy Spirit descended upon Mary who gives birth in pain and gifts us the Son of God: the body of Christ was born there in the mystery of Bethlehem. The same pain would reappear later in the mystery of the Cross, leading to the resurrection and the universalization of the Single Body that is the Church.
The Holy Father then referred to Psalm 81, recited during the Hour of Terce. In this psalm, in a prophetic vision, he explained, we see a loss of power and then the fall of the gods, who lose their divine characteristic. Israel’s new path is also the transformation of the world and knowledge of the true God: the loss of power of the forces that dominate the earth.
All this is a painful process that never ends. It passes from the Cross of Christ and continues in the nascent Christian communities. It is a process of transformation that costs the suffering of Christ’s witnesses.
And today too, the Lord has to be born into the world with the fall of the gods, with the pain and martyrdom of the witnesses against today’s divinities: anonymous capital that enslaves men, violence perpetrated in God’s name, ideologies, drugs, new models of life.
Threatened by our behavior, said the Pope, the external foundations are shaken because the internal ones are shaken. It is faith, above all simple faith, that is the true foundation and true wisdom, as well as the true strength of the Church.

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The integral text of the Pope’s reflection will be published as soon as possible.

President Delegate H. Em. Card. Leonardo SANDRI, Prefect of the Congregation for the Oriental Churches (VATICAN CITY).

The synodal assembly, opened yesterday by Benedict XVI who presided over the solemn Concelebration of the Eucharist in Saint Peter’s Basilica, will bring together a representation of Prelates of the Middle East, until the 24th October 2010, on the theme The Catholic Church in the Middle East:Communion and Witness. "Now the company of those who believed were of one heart and soul" (Acts 4:32).

After the Hour of Terce, the following intervened during this First General Congregation: H. Em. Card. Leonardo SANDRI, Prefect of the Congregation for the Oriental Churches (VATICAN CITY), for the Greeting by the President-Delegate; H. Exc. Mons. Nikola ETEROVIĆ, General Secretary of the Synod of Bishops (VATICAN CITY), for the Report by the General Secretary.

After the pause, H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT) intervened, for the Report before the Discussion by the General Reporter.

After the reading of the Report before the discussion, there was a brief moment available for interventions.

The integral texts of the interventions given in the Hall are published below:

The First General Congregation of the Special Assembly for the Middle East of the Synod of Bishops concluded at 12.25 am with the Prayer of the Angelus Domini led by the Holy Father.

The Second General Congregation will take place this afternoon 11 October 2010 at 4:30 p.m. for the interventions in the Synod Hall.

GREETING BY THE PRESIDENT-DELEGATE, H. EM. CARD LEONARDO SANDRI, PREFECT OF THE CONGREGATION FOR THE ORIENTAL CHURCHES (VATICAN CITY)

Most Holy Father,
We give thanks to God, together with Your Holiness, for the communion with the Successor of Peter which makes us feel like the Church of Christ, eternally loved by Him. Through his holy people, He loves humanity and wants to present Himself , as the Lord of history, even today. We render thanks for this expression of episcopal collegiate fraternity for the benefit of the Church in the Middle East.
With You, Holy Father, we trust in the mercy of God and ask that His kingdom of truth, love and justice arrive to the East and the West soon.
Nothing will separate us from the love of Christ (Rom 8:35): this is the confirmation we receive these days, while we are always listening “to what the Spirit is saying to the churches” (Rev 2:11) and to what Your Holiness confided to the Christians of the Middle East.
Now, here in Rome, we carry the East in our hearts, the precious treasures of its spiritual traditions: the glory and worth, as well as the trials of its past; the suffering and expectations for the present and the future. A “precious tie” unites all the eras of the Eastern Church: this is the Christian martyr. Even today this demonstrates a faithfulness to the Gospel, which has written indelible pages of ecumenical brotherhood. While seeing some improvement in the situation, in some contexts the Catholics along with other Christians still endure hostility, persecution and the lack of respect for the fundamental right of religious freedom. Terrorism and other forms of violence do not even spare our Jewish and Muslim brothers. Humanly shameful events multiply and strike innocent victims. The loss of individuals and goods, and of reasonable perspectives, generates the reality of emigration, which is sad and unfortunately persists beyond some positive exceptions. Distress often flourishes giving rise to the crucial question of whether there ever can be days of peace and prosperity in the Middle East or if in the future the same survival of the “plebs sancta Dei” is not at risk.
You, Holy Father, have never lost hope. Rather, you instill it in the Churches of the East because they live the mystery evoked by the Prophet Ezekiel, the “glory of Yahweh” which “arrived at the Temple by the east gate” (Ez 43:4).
The East answers by persevering in communion and in witness; answering with the firm will to offer and receive the hope of the Cross.
During the Synodal supper “sub umbra Petri” the sons and daughters of the Eastern Churches wish to join with their pastors: they wish to be “one heart and soul” (Acts 4:32) and make theirs the priestly prayer of Christ “ut unum sint” (Jn 17:21). The East confirms its mission before Your Holiness, the mission of cooperating in the unity of all Christians especially the Eastern ones according to the mandate of the Ecumenical Vatican Council II (cf. OE 24).
Today, October 11th, is the liturgical memorial to the blessed John XXIII. To the beloved Pontiff, “sincere friend of the East”, we entrust the prayer for the synodal work.
We see the same love in you, Holy Father. Therefore, I vouch for the faithfulness and complete adhesion to Your Person and to Your Magisterium by the faithful of the Middle East, while in the name of the Delegate Presidents, the General Relator, the General and Special Secretaries and all the participants I express our deepest gratitude to Your Holiness.
May the intercession of the Most Holy Mother of God bear abundant fruit for this providential initiative for the good of the Church in the hope of peace for the Middle East and for the world.
Thank you, Holy Father.

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REPORT BY THE GENERAL SECRETARY OF THE SYNOD OF BISHOPS, HIS EXC. MOST REV. MONS. NIKOLA ETEROVIĆ (VATICAN CITY)

Holy Father,
Your Eminences and Excellencies,
Dear Brothers and Sisters,

“Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing” (Gen 12:1, 2). Abram, born in Ur of the Chaldeans, heard these words addressed to him by God in Haran. He passed through the region and dwelt near the Oak of Moreh (cf. Gen 12:6). He then set up camp in Negeb (cf. Gen 12:9), went down into Egypt (cf. Gen 12:10-20), returned to Negeb, went to Bethel (cf. Gen 13:1, 2) and then to the land of Canaan (cf. Gen 12:12), where he came and dwelt at the Oaks of Mamre, in Hebron (cf. Gen 13:18). God made a covenant with his servant Abram, who became Abraham, because he was given a special mission: “Behold, my covenant is with you, and you shall be the father of a multitude of nations. No longer shall your name be Abram, but your name shall be Abraham; for I have made you the father of a multitude of nations” (Gen 17: 4, 5). Knowing the faith and justice of Abram (cf. Gen 15:6), God made him a threefold promise: a son, a people beyond counting and a land. The oath of the God of Israel will never fail, as St. Paul attests (cf. Rm 9:1-11:36).
“I am who am!” (Ex 3:14), are the holy words of the Lord God of Abraham, Isaac and Jacob, who appeared on Mount Horeb in the burning bush which burnt but was not consumed. They were addressed to Moses to reveal his holy name and entrust Moses with the mission of freeing his people from slavery in Egypt: “I have seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters; I know their sufferings [...]. Come, I will send you to Pharaoh that you may bring forth my people, the sons of Israel, out of Egypt” (Ex 3:7-10). Strengthened by the grace of the God of Abraham, Isaac and Jacob, Moses surmounted numerous difficulties and guided the Hebrew people through the Red Sea and the desert to the Promised Land, which he could only view from “Mount Nebo, which is in the land of Moab, opposite Jericho” (Dt 32:49), where he died and was buried “opposite Beth-pe'or” (Dt 34:6). God established, through his friend Moses (cf. Ex 33:11), a covenant with the Chosen People on Mount Sinai. If the people will hear the voice of Yahweh and observe his law, they will be for him “a kingdom of priests and a holy nation” (Ex 19:6). God entrusted the Chosen People with “Ten Words”, the Ten Commandments, which were the terms and basis for the covenant (cf. Ex 20-24).
“Truly, truly, I say to you, before Abraham was, I am” (Jn 8:58). In his discussion with the Jews in the temple of Jerusalem, Jesus alluded to the divine name revealed to Moses (cf. Ex 33:14), implicitly declaring himself to be God, born in Bethlehem to save humanity (cf. Lk 1:4-14). “Your father Abraham rejoiced that he was to see my day; he saw it and was glad" (Jn 8:56). Jesus Christ, “Son of David, Son of Abraham” (Mt 1:1), also applies to himself the expression “Day of the Lord”, which was reserved in the Old Testament for God alone, thereby designating himself as the true object of the promise made to Abraham and the joy he experiences in the birth of his son, Isaac (cf. Gen 12:1-3).
After 30 years of his hidden life in Nazareth, Jesus, as he preached throughout Galilea (cf. Mt 4:23) and travelled “all the cities and villages” (Mt 9:35), had also to indicate his relation to the great prophet, Moses. At the beginning of his public life, as he walked along the lake of Tiberias, he called disciples who were convinced that they found “him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph" (Jn 1:45). Their conviction was confirmed on Mount Tabor, when “two men talked with him, Moses and Elijah, who appeared in glory and spoke of his departure, which he was to accomplish at Jerusalem” (Lk 9:30,31). In his discussion with his fellow-Jews in the Temple of Jerusalem, Jesus again refers to the testimony of Moses: “If you believed Moses, you would believe me, for he wrote of me” (Jn 5:46). John the Evangelist summarises in the following words the contribution of both in salvation history: “For the law was given through Moses; grace and truth came through Jesus Christ” (Jn 1:17).
These brief citations from the Old and New Testaments show the importance of the geographic area of the Middle East for all Christians, especially those who actually live in the Holy Land, the land which Jesus sanctified with his birth in Bethlehem, his flight into Egypt, his hidden life in Nazareth and his preaching in Galilee, Samaria and Judea, which was accompanied by signs and wonders, primarily his passion, death and resurrection in the holy city of Jerusalem. The events from salvation history, which took place in the Middle East, continue to be vividly remembered in the hearts of the inhabitants of the region, particularly Christians. In them, Bible peoples can be said to continue today. As a result, the events that took place centuries ago remain alive not only through the power of the Word of God, which is always alive and effective (cf. Heb 4:12), but also through these peoples’ vital link to this land, which was sanctified by the special presence of God, who revealed himself in the fullness of time (cf. Heb 9:26) in his only begotten Son, Jesus Christ. If these “peoples of the Bible” exist today, so too “bishops of the Bible”, i.e., in reference to the places where they exercise their pastoral activity. There are many such Pastors in this synodal assembly which gathers all the ordinaries of the 101 ecclesiastical jurisdictions of the Middle East, whom I greet in a special way. We add to these Pastors the 23 ordinaries from the Diaspora, who through their pastoral care nurture the faith of those who have emigrated from the Middle East to various parts of the world.
In a certain way, all bishops are “bishops of the Bible”. In addition to the bishops from the geographic locations mentioned in the Bible, there are also “bishops of biblical communion”. The presence of representatives from all 5 continents clearly shows the interest of the entire Christian world in the Catholic Church on pilgrimage in the Middle East. We further add to this group 19 bishops from neighbouring countries or those particularly involved in the spiritual and material assistance of their brothers and sisters in the Holy Land.
The total number of synod fathers at this Special Assembly for the Middle East is 185, of which 159 participate ex officio and 17 by papal appointment. The synod fathers include 9 patriarchs, 19 cardinals, 65 archbishops, 10 titular archbishops, 53 bishops, 21 auxiliary bishops, 87 religious of which 4 are elected by the Union of Superiors General. As for the offices they hold, 9 are heads of synods of bishops of the Eastern Catholic Churches sui iuris, 5 presidents of international meetings of episcopal conferences, 6 presidents of episcopal conferences, 14 heads of dicasteries of the Roman Curia, 1 coadjutor archbishop, 4 emeriti of which 2 are cardinals, 1 is the Latin patriarch emeritus of Jerusalem and 1 is its Patriarchal Vicar.
The Holy Land is dear to all Christians. I have the honour of extending special greeting to the fraternal delegates from 13 Churches and ecclesial communities.
The Middle East is also home to our Jewish and Muslim brothers and sisters, because these two monotheistic religions were born there. Therefore, I am happy to announce that in the course of the synod we will have the joy of listening to presentations by a Rabbi and two eminent Sunnite and Shiite representatives of Islam.
I extend greetings as well to 36 experts and 34 auditors, who have graciously accepted the invitation to come to the synod and enrich our discussion with their witness and rich pastoral experiences, principally from the Middle East. Included in this group are representatives of organizations which provide concrete assistance to Churches in the region.
I am indeed grateful to the assistants, translators and technicians, not to mention the staff members of the General Secretariat of the Synod of Bishops, for their valuable assistance, fully aware that without their skill and generous efforts this synodal gathering would not be possible.
This report is divided into five sections:

I)Cyprus: An Ideal Opening for the Special Assembly;
II)Middle Eastern Statistics;
III)The Convocation of the Special Assembly for the Middle East;
IV)Preparations for the Special Assembly for the Middle East; and
V)Observations on Synodal Procedure.
Conclusion

I) Cyprus: An Ideal Opening to the Special Assembly

Most Holy Father,

In the name of the synod fathers and the entire group of participants at this synodal gathering and in anticipation of the remarks to be given by His Eminence, the President-Delegate, Cardinal Leonardo SANDRI, Prefect of the Congregation for the Eastern Churches, I have the honour of again offering a heartfelt greeting and thanks for having convoked this synodal assembly and for having provided its ideal opening at Nicosia, Cyprus, during your Apostolic Visit, from 4 to 7 June 2010.
The preparation-time for the Special Assembly for the Middle East was not long. Holy Father, you immediately welcomed the proposal of various bishops from the Middle East to call them to Rome to listen to their joys and sorrows and their hopes and concerns for Christians and all peoples of good will in the Middle East, a region of particular importance for the Church and the whole world. Your Holiness, this is the 4th synodal assembly being held in these 5 years of your pontificate. On one occasion, the Venerable, Servant of God, Pope John Paul II said that, considering the number of synods over which he presided, he would be remembered as the Pope of the Synod, the “synodal pope”.[1] Your Holiness, it seems that you might also be embarking on a similar path in your concern as Bishop of Rome, in communion with your brother-bishops in the episcopate and in service to the faithful entrusted to their pastoral care.
During your brief pontificate, Your Holiness has already visited the Middle East three times. The First Apostolic Visit (28 November - 1 December 2006) was to Turkey. We still have vivid memories of your pilgrimage to Jordan, Israel and Palestine (8 - 15 May 2009). Your latest visit was to Cyprus, when you consigned the Instrumentum laboris to the Catholic episcopate of the Middle East, represented by 7 patriarchs and the President of the Episcopal Conference of Iran. Sadly, His Excellency, Most Rev. Luigi Padovese, O.F.M.Cap., Apostolic Vicar of Anatolia and President of the Episcopal Conference of Turkey was absent due to his brutal death the day before the papal visit. During the consignment of the Instrumentum laboris, Your Holiness had affectionate words for him, expressing your gratitude for his significant contribution to the preparatory documents, namely the Lineamenta and the Instrumentum laboris. We prayerfully call upon the Lord to receive his faithful servant into his kingdom of life, happiness and peace, so that from heaven he might intercede for the success of this synodal assembly. May his sacrifice open new paths of mutual understanding and collaboration in respect for religious freedom in all countries of the Middle East and the world. At the same time, we pray that those who were involved in his tragic death will have a change of heart.
During the consignment of the Instrumentum laboris, Your Holiness drew attention to the biblical motto of the synodal assembly: “Now the company of those who believed were of one heart and soul” (Acts 4:32), stressing the timeliness of communion and witness in the Christian life. You then summarised in two points the purpose of our gathering: 1) “to deepen the bonds of communion between the members of your local Churches, as well as the communion of the Churches themselves with each other and with the universal Church”; and 2) “to encourage you in the witness of faith in Christ that you are bearing in the countries where this faith was born and developed”.[2] Beyond these principal goals, the convocation of the Special Assembly for the Middle East represents a propitious occasion, “an opportunity for Christians in the rest of the world to offer spiritual support and solidarity to their brothers and sisters in the Middle East”,[3] above all, to those who are enduring great trials as a result of the present difficulties in the region. Furthermore, the Special Assembly provides the occasion to “bring out the important value of the presence and witness of Christians in the countries of the Bible, not only for the Christian community on a global scale but also for your neighbours and your fellow-citizens.”[4] Christians, who have lived in the Middle East for almost 2000 years, want to live in peace and harmony with their Jewish and Muslim neighbours. Christians deserve to be recognised for their invaluable contributions, which oftentimes include acting “as peacemakers in the difficult process of reconciliation”.[5] Consequently, their human rights should always be respected, including freedom of worship and freedom of religion.

II) Middle Eastern Statistics
Together, we thank the Good and Merciful God for the abundant gifts which the Church in the Middle East has received in almost 2,000 years of her existence. The Lord Jesus’ disciples, oftentimes in adverse circumstances and even to shedding their blood, bore witness to a living faith, an ardent hope and a fruitful charity. With the assistance of the Holy Spirit, the ongoing presence of Christians in the Holy Land provides a strong basis for hope in their present situation and in the future, in a region of particular importance to them. The Holy Land is where they were born and is their homeland. Willing to collaborate with all peoples of good will, especially with the followers of the Jewish and Muslim faiths, Christians want to make a valuable and unique contribution to building thriving, democratic countries.
In this regard, some statistics on the Middle East might prove helpful. The preparatory documents of the synodal assembly, primarily the Lineamenta and the Instrumentum laboris, list 16 countries in the Middle East, in addition to Jerusalem and the Palestinian Territories: Bahrain, Cyprus, Egypt, Iran, Iraq, Israel, Jordan, Kuwait, Lebanon, Oman, Qatar, Saudi Arabia, Syria, Turkey, the United Arab Emirates and Yemen.
This vast region covers more than 7,180, 912 kilometres. The adjoining chart indicates that 356,174,000 people live in the Middle East, including 5, 707,000 Catholics, who represent 1.60% of the population. This information comes from the latest edition (2010) of the Annuarium Statisticum Ecclesiae - 2008. Determining the number of Christians in the Middle East is not always an easy task. The approximate number of Christians is 20,000,000, that is, 5.62% of the population. The information, even if approximate, gives some idea of the presence of the Christian minority in a predominantly Muslim region, with the exception of Israel, where the percentage of the population is: Jews, 75.6 %, Muslims, 16.7% Christians, 2.1%, Druse, 1.6% and others, 4%.[6]
The chart divides the Middle East into two groups. The first includes countries having a tradition of a Christian presence, which, unfortunately, are displaying significant changes, even in comparison to the data from 1980, not so much in the number of Catholics as much as in the percentage of Catholics in their respective countries. The number of Catholics has not followed the demographic growth of the rest of the population. The second group represents countries where the Christian presence has increased in the last ten years, due to Catholics, in search of work and better living conditions, who take up residence for a certain period of time. We thank God that, with the increase of Catholics in number and percentage, these countries are experiencing the opposite tendency from those in the first group. With the bishops of the Middle East, the whole Church ought to properly consider this change as one of the signs of the times, rendering thanks to God that salvation history can take place in ways and at times which are totally unexpected.
In his discourse in Nicosia at the consignment of the Instrumentum laboris, the Holy Father, Pope Benedict XVI highlighted the notable contribution of Christians to the integral development of the countries in which they live: “You contribute in countless ways to the common good, for example through education, care of the sick and social assistance and you work to build society.”[7]
The data available clearly confirms what the Bishop of Rome said in the course of his Apostolic Visit to Jordan, 9 May 2009, when he blessed the cornerstone of the University of Madaba, which is supported by the Latin Patriarchate of Jerusalem. In the Middle East the Catholic Church operates 686 nursery schools with 92,661 children, 869 primary schools with 343,705 pupils and 548 middle schools with 183,995 students. There are also 13 Institutes of Higher Learning, including 4 Universities. As for the number of students, 2,443 frequent the Higher Institutes; 1,654 are ecclesiastical students; and 34,506 study at other Universities.[8] It is useful to remember that the enrollment at these schools is not limited to Catholics and Christians only, but is open to those of other religions, particularly Muslims. Sponsoring educational facilities is a practical and effective way for the Church to contribute to educating the young, the hope of both the Church and society.The Catholic Church also has a significant presence in the apostolate of charity to the sick, elderly, disabled and the poor. In the Middle East, the Church has 544 Catholic healthcare structures: 76 hospitals and nursing homes, 113 healthcare institutions for the elderly, 331 healthcare centres and dispensaries, 24 healthcare facilities for the disabled and rehabilitation centres managed by various institutes of consecrated life. All these institutions are open to other Christians, Muslims and all persons in need.

 

Many initiatives, including those to help the most needy are operated by Caritas organisations in particular regions (the Middle East, the Horn of Africa and Northern Africa).
Valuable assistance is offered to our brothers and sisters in the Middle East by the Sovereign Military Order of Malta, the Equestrian Order of the Holy Sepulchre of Jerusalem and, primarily, the Congregation for Eastern Churches which coordinates assistance through various organisations, including the Group of Aid Agencies for the Oriental Churches (R.O.A.C.O.).

III) Convocation of the Special Assembly for the Middle East

On 19 September 2009, during his meeting with the patriarchs and major archbishops of the Eastern Catholic Churches sui iuris, the Holy Father, Pope Benedict XVI announced his decision to convoke the Special Assembly for the Middle East of the Synod of Bishops.
The idea of convoking this synodal assembly arose from two pastoral concerns. Firstly, various bishops, primarily from the more troubled regions in the Middle East, for example, Iraq, asked the Holy Father to gather the bishops of the region to listen personally to what they had to say about the oftentimes dramatic situation of the faithful entrusted to their pastoral care, and, with the grace of the Holy Spirit and in episcopal communion, seek possible ways to better the situation, beginning with the communion internal to the Churches and these Churches among themselves. Consultation in the matter came also from cardinals and prelates of the Roman Curia, who have frequent contacts with the Pastors and Christians of the Holy Land, either institutionally or in person.
Secondly, during his Apostolic Pilgrimage to Turkey and later to Jordan, Israel and Palestine, the Holy Father, Pope Benedict XVI personally experienced the joys and sorrows of the various local Churches. As a result, he readily accepted the bishops wish to go beyond their feelings of isolation and strengthen the bonds of communion with the universal Church through the Bishop of Rome, who presides over the Church in charity. The announcement of the convocation of the synodal assembly was done in an atmosphere of profound communion with the Pope and the heads of the Eastern Catholic Churches sui iuris, who were received in audience at Castel Gandolfo. This important gesture, a fraternal, love-filled encounter, was also sought by Your Holiness “to listen to the voice of the Church which you serve with admirable self-sacrifice and of strengthening the bonds of communion which bind them to the Apostolic See.”[9] Moreover, Holy Father, you expressed your wish to “foster that synodality so dear to Eastern ecclesiology and greatly appreciated by the Second Vatican Council.”[10] Recalling at that time the appeal for peace made by the patriarchs during the XII Ordinary General Assembly of the Synod of Bishops on the Word of God, you turned your thoughts primarily to the suffering regions of the Middle East. In this context, you made the announcement of the Special Assembly for the Middle East of the Synod of Bishops, entrusting the results to the maternal intercession of the Blessed Virgin Mary, who is greatly honoured in the venerated tradition of the Eastern Catholic Churches, as also among our brothers and sisters in other Christian Churches.

IV) Preparations for the Special Assembly for the Middle East

In the audience granted to me on 13 June 2009, the Holy Father spoke about the convocation of a Special Assembly for the Middle East of the Synod of Bishops. In this regard, he was prepared to schedule a meeting in the General Secretariat for 8 July 2009 to discuss the matter-at-hand. The participants at this meeting were the heads of the 4 dicasteries of the Roman Curia having frequent contacts with the Eastern Churches, namely, the Prefects of the Congregation for Eastern Churches and the Evangelization of Peoples as well as the Presidents of the Pontifical Council for the Promotion of Christian Unity and the Pontifical Council for Interreligious Dialogue. Representatives from the Secretariat of State, from the Section for Relations with States, were also present. After an initial exchange of information on the situation of the Church and society in the region, various proposals were made concerning the convocation of the Special Assembly for the Middle East, possible topics to be treated, the number of participants and the actual dates for the special assembly. At the same time, all agreed that a Pre-Synodal Council for the Middle East needed to be formed to prepare the necessary documentation.
In the subsequent papal audience granted to me on 7 September, I presented to the Holy Father, Pope Benedict XVI the results of the meeting of the study group. After further reflection, His Holiness made his decision to convoke the Special Assembly for the Middle East to take place from 10 to 24 October 2010 to treat the topic: The Catholic Church in the Middle East: Communion and Witness. “Now the company of those who believed were of one heart and soul” (Acts 4: 32). As previously mentioned, the announcement of this very important event was made personally by the Holy Father, Pope Benedict XVI, on 19 September 2009. At the same time, His Holiness also established the Pre-Synodal Council for the Middle East, whose members included all 7 patriarchs, namely, 6 of the Eastern Catholic Churches sui iuris and the Latin Patriarch of Jerusalem, and the two presidents of the episcopal conferences of Turkey and Iran.
Considering the relatively limited time for the preparation of this synodal gathering, the General Secretariat organised the first meeting of the Pre-Synodal Council for the Middle East for 21 to 22 September 2009, immediately following the Holy Father’s meeting with the patriarchs and major archbishops.
The purpose of this meeting was to prepare the Lineamenta, the document presenting the topic of the synodal assembly. After an ample exchange of opinions on the complex situation in the Middle East, the Council members agreed on an outline for the Lineamenta and made specific suggestions on its contents.
In a subsequent meeting from 24 to 25 November 2009, the members of the Pre-Synodal Council examined a draft of the Lineamenta. Well aware of the pastoral situation in each country of the Middle East, they made various observations which were later inserted in the text. The document was then sent by electronic mail to the Council members for their final approval, with the request to submit any further suggestions before the end of November. After examining their comments, the General Secretariat of the Synod of Bishops finalized the document, which was later translated into 4 languages: Arabic, English, French and Italian.
On 19 January 2010, in the Holy See Press Office, His Excellency, Most Rev. Nikola Eterović, General Secretary of the Synod of Bishops and the Under-Secretary, Rev. Msgr. Fortunato Frezza presented the Lineamenta, which carried the date, 8 December 2009. The document was widely distributed in the region and was also available on the internet, at the Vatican website, on the pages dedicated to the General Secretariat of the Synod of Bishops.
The Eastern Catholic Churches sui iuris, the episcopal conferences, the dicasteries of the Roman Curia, the Union of Superiors General and all interested parties had until Easter, 2010 – which providentially was observed by all Christians of every tradition on 4 April – to submit to the General Secretariat of the Synod of Bishops their response to the Questions in the Lineamenta. The responses were to serve in drafting the Instrumentum laboris, the “document for work” setting the agenda for the Special Assembly for the Middle East of the Synod of Bishops.

Instrumentum laboris

Despite the limited time to study and reflect upon the Lineamenta, the percentage of responses was very satisfactory. These responses were categorically divided according to the various institutions with which the General Secretariat of the Synod of Bishops has official contact.

Institutions n° - Responses (%)

Eastern Catholic Churches sui iuris 6 - 6 (100%)

Latin Patriarchate of Jerusalem 1 - 1 (100%)

Episcopal Conferences 3 - 3 (100%)

Dicasteries of the Roman Curia 26 [11] - 14 (56%)

Union of Superiors General 1 - 1 (100%)

The General Secretariat of the Synod of Bishops also received observations from various institutes of higher study, universities, religious communities and lay groups, not to mention individual lay persons, all of whom have a deep concern for the present and future of the Catholic Church in the Middle East.
The Pre-Synodal Council for the Middle East met on 23 and 24 April 2010 to examine the responses which arrived at the General Secretariat of the Synod of Bishops. At this time, with the assistance of experts, they drafted the Instrumentum laboris, which essentially maintained the structure of the Lineamenta, thereby facilitating the Council’s work in examining the document. Taking into consideration the submissions by the previously mentioned episcopal bodies in each country, the Pre-Synodal Council members enriched the draft with the bishops’ fruitful pastoral experiences and valid observations. The General Secretariat then undertook the work of finalising the text. Subsequently, the document was send by electronic mail to the Pre-Synodal Council members with the request to submit any further observations by 15 May 2010. These recommendations were then incorporated in the text and the final document was translated into 4 languages: Arabic, English, French and Italian. On 7 June 2010, in Nicosia, Cyprus, the Holy Father, Pope Benedict XVI graciously consigned the document to the members of the Pre-Synodal Council, who represented the entire episcopate of the Middle East.
After the consignment of the Instrumentum laboris by the Holy Father, who again expressed his deep gratitude to the Council members for their tireless work, the document was widely distributed by the General Secretariat of the Synod of Bishops, employing, among other means, its webpage on the Vatican website.

The Appointment of Members with Special Roles at the Synod

On 24 April 2010, the Supreme Pontiff, Pope Benedict XVI appointed those who were to exercise special roles at the Special Assembly for the Middle East:
Two Presidents-Delegate ad honorem: His Beatitude, Cardinal Nasralleh Pierre SFEIR, Patriarch of Antioch of the Maronites, Lebanon; and His Beatitude, Cardinal Emmanuel II DELLY, Patriarch of Babylon of the Chaldeans, Iraq.
Two Presidents-Delegate: His Eminence, Cardinal Leonardo SANDRI, Prefect of the Congregation for Eastern Churches; and His Beatitude, Ignace Youssif II YOUNAN, Patriarch of Antioch of the Syrians, Lebanon.
General Rapporteur: His Beatitude, Antonios NAGUIB, Patriarch of Alexandria of the Copts, Egypt.
Special Secretary: His Excellency, Most Rev. Joseph SOUEIF, Archbishop of Cyprus of the Maronites, Cyprus.[12]

V) Observations on Methodology

At a Synod of Bishops, the privileged place of episcopal communion, bishops strengthen the bonds of effective and affective communion among themselves and, together, with the Roman Pontiff. This communion is not based on feelings alone, however noble, but is, instead, an ecclesial reality which requires an arduous presence, a patient listening, a great openness, an attention to one’s neighbour, consideration for the needs of others, collaboration with one another and sacrifice for the good of all. I am sure that with such a spirit of ecclesial service, each synod father will be ready to accept and fulfill the task which will be entrusted to him, through election, appointment or designation, each making his proper contribution to the outcome of the synodal assembly. Oftentimes, this service is hidden but nonetheless important for the outcome of the synodal assembly. To maximize the number of synod fathers taking an active role in the assembly, each synod father is asked to undertake one task only.
In the audience granted to me on 26 March 2010, the Holy Father, Benedict XVI approved the criteria for participation at this synod assembly which was agreed upon by the Pre-Synodal Council for the Middle East of the General Secretariat of the Synod of Bishops at its meeting on 24 and 25 November 2009. After the Supreme Pontiff’s approval, this criteria was communicated to the patriarchs of the Eastern Catholic Churches sui iuris and the presidents of the episcopal conference of the region.
According to the decision of the Holy Father, Pope Benedict XVI, the ex officio members of the synod are all active bishops in the Middle East, Ordinaries and Auxiliaries, and those exercising a corresponding responsibility. This group includes cardinals regardless of age and heads of the major Eastern Catholic Churches sui iuris. Moreover, the bishops of the Diaspora from their respective Eastern Catholic Churches are also entitled to participate at the synodal assembly.
The Holy Father then gave his approval for bishops to represent the countries of Northeastern Africa. In addition, His Holiness agreed to have the presidents of the episcopal conferences of the five continents take part. Their presence is a sign of the close bonds between the world episcopate and that of the Middle East. To this group were added bishops representing countries which welcome the faithful from the Middle East and offer notable assistance to the Catholic Church in the region through the work of women and men missionaries and financial resources. In conformity with the norms of the Ordo Synodi Episcoporum, the Holy Father completed the number of synod fathers with appointments of his own.
His Holiness, Pope Benedict XVI willingly accepted the proposal of the Pre-Synodal Council to invite a significant number of women and men auditors, who are involved in evangelisation and human promotion in the Middle East. Their presence and comments will allow us to have a vision of life in the Church and society in the region as seen by the laity. A significant number of experts are also present to offer assistance to the Special Secretary and General Rapporteur through their studies and experiences.
Synod methodology has not undergone great changes in relation to that already seen in recent synods at which the Holy Father, Pope Benedict XVI has presided. Nevertheless, we should indicate some important points:
1) Each synod father is strongly asked to read attentively the Vademecum which he has received. Following the norms of the Apostolic Letter Apostolica sollicitudo and the Ordo Synodi Episcoporum, not to mention synod practice over the years, this document describes synodal procedure in detail;
2) The Vademecum is printed in 4 languages: Arabic, English, French, and Italian and for convenience the Kalendarium, i.e., work schedule, is in Latin, the official language of the Synod of Bishops. As noted, there are 14 general congregations and 6 small-group meetings;
3) To maximise participation during this Assembly, each synod father will be able to make a 5-minute presentation in the synod hall. We hope that as many synod fathers as possible will be able to speak. If a synod father is unable to speak, he can, if he wishes, submit to the General Secretariat his written presentation, which will be duly examined and considered in drafting the proposals and in other documentation;
4) To promote a thorough examination of the topics on the agenda, the final hour, 6:00 - 7:00 P.M., of the afternoon session of the General Congregations will be devoted to an open discussion. The synod fathers will have the opportunity to speak for no more than 3 minutes;
In this regard, please permit me make two observations. During the open discussion, it is important to focus on the topic of the synod: “The Catholic Church in the Middle East: Communion and Witness”, a very significant and particularly rich subject which requires thorough examination from various perspectives in the Church and translation into pastoral initiatives. The presidents-delegate are therefore asked to make sure that the discussion does not wander from the established topic. It is also helpful that during our open discussions each synod father speak freely and not from a written text, as in the case of his official presentation during the general congregations. They can possibly have notes, but should speak freely, including asking questions and making spontaneous observations, even if their formulation is less than perfect;
5) To avoid any unnecessary repetition of subjects, I ask the patriarchs of the Eastern Catholic Churches to agree upon the subjects of the presentations of each member in such a way that the position of the respective synods of bishops of each Church sui iuris can be faithfully presented, in its entirety and rich variety. The General Secretariat will ensure that the voice of every Eastern Catholic Church is heard, even those who have few bishops. To give some order to the presentations, the synod fathers ought to submit a request to speak as soon as possible. Because the synodal assembly is to last for the brief period of two weeks, only the first week will be dedicated to the presentations of the synod fathers in the synod hall.
6) The synod fathers are cordially asked to make a summary of their presentation, which is customarily published. If, for some reason, someone does not wish his summary to be published, he is asked to notify the General Secretariat. This is also the case for texts in scriptis, which can always be submitted to the General Secretariat.7) The General Secretariat has arranged for simultaneous translations in the 4 official languages of the synodal assembly: Arabic, English, French and Italian. Presentations can be made in these languages in the course of the synod’s work.
8) The Propositiones can also be drafted in these 4 languages. It is strongly recommended that each proposal be concise and treat one subject only. While giving due consideration to the teachings of the Church, which does not need to be repeated in the Propositiones, the synod fathers should be intent instead on proposing what might foster ecclesial communion and invigorate Christian witness in the Middle East for the good of the Catholic Church.
9) To promote communion among the members in a significant way, the synod fathers will be divided into three language-groups for discussion: Arabic, English and French. You will shortly receive the list of members for the groups, which are generally formed according to the choices you indicated on the participation forms, submitted to the General Secretariat. Changing groups can only be done for a serious reason and in accord with the General Secretary.
10) Electronic equipment will be employed during this assembly to facilitate the synod’s work. The Vademecum provides specific directions for its use. If necessary, the synod fathers should assist each other, particularly in the initial days of work, by showing those around them how to use the equipment. In any case, technicians, present in the synod hall, can be asked for assistance. It is important that each synod father occupy the seat which has been assigned to him according to precedence, since each seat corresponds to a given number in the electronic system for voting. Among other things, this electronic equipment will be used in taking attendance each day. During various elections and at the time of voting, each synod father will receive a small electronic device.
11) The participation of fraternal delegates, representing other Churches and ecclesial communities and now customary synodal practice, is particularly significant in this synodal assembly, considering their presence in the Holy Land and the Middle East. They will be able to address the assembly and participate in the small discussion groups. Christians everywhere, but particularly in the Land of Jesus, are called to proceed on the path which will lead to the unity of all those who believe in the Lord Jesus and who have received the Holy Spirit, so they can glorify Our Father, who is in heaven, in word and, above all, in deed.
12) In the course of the synod’s work, we await three specially invited guests: Rabbi David Rosen, the Director of the Department for Interreligious Affairs of the American Jewish Committee and the Heilbrunn Institute for International Interreligious Understanding (Israel); and two Muslim representatives: Muhammad al-Sammak, Political Counsellor of the Grand Mufti of Lebanon, a Sunnite, and Ayatollah Seyed Mostafa Mohaghegh Ahmadabadi, Ph.D., Professor in the Law Department of Shahid Beheshti University, Tehran, and Member of the Iranian Academy of Science, a Shiite.
We are grateful that these three invited guests accepted the Holy Father’s invitation to take part in this synodal assembly, which is seen as a significant gesture of the Catholic Church’s determination to continue the dialogue with the Jewish people, with whom we share a major part of the books of the Old Testament. The presence of two well-known Muslims also represents the Church’s desire to proceed in the vital dialogue between Christians and the world of Islam for the good of not only the faithful belonging to these respective religions but all inhabitants of the Middle East and the entire world.

Conclusion

“Go into all the world and preach the gospel to the whole creation” (Mk 16:15). These words were pronounced by the Risen Lord at Jerusalem, before ascending into heaven and taking his place at the right hand of the Father (cf. Mk 16:19). The Master assured his disciples “and lo, I am with you always, to the close of the age" (Mt 28:20). Therefore, the Lord accompanied the propagation of the Gospel, which began in the Holy Land and went out to the entire world: “And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it” (Mk 16:20). The proclamation of the Good News presupposes two essential aspects: communion and witness, which are connatural to Christianity, from the very beginning. Jesus Christ chose Twelve Apostles (cf. Mt 10:1-4; Mk 13:13-19; Lk 6:13-16), forming the nucleus of the Church. Subsequently, Jesus designated another 72 disciples, sending them “two by two, into every town and place where he himself was about to come” (Lk 10:1). Included among his disciples, whose number grew steadily, were “also some women who had been healed of evil spirits and infirmities..., who provided for them out of their means” (Lk 8:2,3). In their many vocations and the tasks entrusted to them, all were dedicated to living the ideal of the Christian life: “Now the company of those who believed were of one heart and soul” (Acts 4:32). At the same time, the Lord, before ascending into heaven, said to his disciples: “you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth" (Acts 1:8).
The Lord Jesus’ word was put into practice, as witnessed in the mission of the Apostles in the then-known world. This is seen in the shedding of their blood in martyrdom and in the foundation of the first Christian communities according to the Gospel ideal of “one heart and soul” (Acts 4:32). In our being in Rome, we are obliged to evoke with gratitude the example of Sts. Peter and Paul, who, leaving their homeland, carried the Gospel to the centre of the Roman Empire and concluded their preaching in martyrdom, the supreme expression of Christian witness. Since their time in Rome, the Christian community has flourished under its head, the Bishop of Rome, who, through God’s Providence, presides over the Church in charity. The 264th Successor of St. Peter the Apostle, Pope Benedict XVI, united to the apostolic patrimony which is St. Paul’s, extends a cordial welcome to his brother-bishops who have come from the Holy Land and are gathered for the Special Assembly: to provide him personally with information on the situation of the Catholic Church in the Middle East; to strengthen the bonds of Catholic communion, mindful of its ecumenical aspects; and to inspire Christians in their witness to Christ. Undoubtedly, under the wise guidance of His Holiness, Pope Benedict XVI, these proposals will be realized. At the same time, the synod fathers of the Middle East are very grateful to the Holy Father for his constant support, which is expressed in this synodal assembly and his untiring efforts in seeking a just and ongoing solution to the serious problems of the region, primarily that justice and peace will prevail. They are also grateful to the Supreme Pontiff for the Petrine charism which will assist them in achieving the purpose of this synodal assembly. Hopefully, after returning to the Middle East at the end of the synod, the Pastors of the Eastern Catholic Churches and all the Churches of the Latin tradition will be able to glorify God for a renewed sense of communion and inspiration in Christian witness in the places where they live and in the relations they have not only with Christians, but also with members of other religious denominations, primarily Jews and Muslims.
To bring this about, we invoke the intercession of all the saints of the region, in particular the numerous martyrs of the Holy Land, and, above all, the Blessed Virgin Mary, Mother of God and Mother of the Church. She will surely watch over the beloved Catholic Church in the land where she lived and cooperated in fulfilling the sublime mystery of the Incarnation and Redemption of humanity as a whole and each person. She tells us: “Do whatever he tells you” (Jn 2:5), she encourages us to put our trust, not in human strength and plans but in the promise: “Fear not, little flock, for it is your Father's good pleasure to give you the kingdom” (Lk 12:32).
Thank you for your patience in listening. May the grace of the Holy Spirit guide us in the work of the synod which lies before us.

NOTES:

[1] JOHN PAUL II, Address to the Members of the Federation of Asian Bishops’ Conferences - FABC (15 January 1995), L’Osservatore Romano: Weekly Edition in English, 24 January 1995, p. 6.
[2] BENEDICT XVI, Ad Patriarchas et Archiepiscopos Maiores Orientales: AAS 101 (2009) 858.
[3] Ibidem
[4] Ibidem
[5] Ibidem
[6] Cf. Calendario Atlante De Agostini 2010, Istituto Geografico De Agostini, Piotello (MI) 2009, p. 678.
[7] BENEDICT XVI, Discourse at the Consignment of the Instrumentum Laboris of the Special Assembly for the Middle East of the Synod of Bishops (6 June 2010), Nicosia, Cyprus; L’Osservatore Romano: Weekly Edition in English, 9 June 2010, p. 13
[8] The Statistics are taken from the Annuariuimn Statisticum Ecclesiae 2008, Vatican City 2010, pp. 281 and 285-287.
[9] BENEDICT XVI, Ad Patriarchas et Archiepiscopos Maiores Orientales: AAS 101 (2009) 858.
[10] Ibidem
[11] Even though the Lineamenta was sent to all 26 dicasteries, responses came from those with major interest in the ecclesial situation in the Middle East and whose heads normally take part in synodal assemblies.
[12] Cf. L’Osservatore Romano: Weekly Edition in English, 5 May 2010, p. 4.

[ Translated version received from the General Secretariat of the Synod of Bishops]

[00001-02.11] [NNNNN] [Original text: Italian]

REPORT BEFORE THE DISCUSSION BY THE GENERAL REPORTER, H. B. ANTONIOS NAGUIB, PATRIARCH OF ALEXANDRIA OF THE COPTS (ARAB REPUBLIC OF EGYPT)

Most Holy Father,
Your Eminences, Beatitudes and Excellencies,
Fraternal Delegates of the Sister Churches and Ecclesial Communities,
Dear Experts and Invited Guests,

First of all, I would like to express my deep gratitude to His Holiness, Pope Benedict XVI for having appointed me as General Rapporteur of this Special Assembly for the Middle East. This is the first time I have taken on such an awesome task. I will try to carry it out to the best of my ability, relying on the Lord’s assistance and your understanding.

PREFACE

Saint Luke reports in the Acts of the Apostles that Jesus, before taking leave of his apostles, gave them these instructions: «You shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth» (Acts 1:8).
The Apostles, after having received the Holy Spirit, undertook their mission and began fearlessly to announce the Good News of the Lord’s life, death and resurrection (cf. Acts 2:32). Peter’s first proclamation resulted in the conversion and Baptism of approximately three thousand persons and many others after them, all of whom were radically transformed: «Now the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common» (Acts 4:32).
These happenings at the Church’s origin inspired the topic and the goal of our Special Assembly for the Middle East of the Synod of Bishops: communion and witness — both communal and personal — flowing from a life grounded in Christ and animated by the Holy Spirit. Over the centuries, the example of the Church of the Apostles has always been the model for the Church in every age. Our Synodal Assembly aims at offering us assistance in returning to this ideal, in helping us examine our lives so as to give them a renewed energy and vitality which will purify, regenerate and invigorate us.
The Holy Father personally consigned to us the Instrumentum laboris of this Special Assembly, during his Apostolic Visit to Cyprus, a gesture which showed his particular concern for our Churches. Yesterday morning’s Solemn Eucharistic Concelebration, at which His Holiness was the principal celebrant, is the best guarantee of God’s blessing on this Assembly. Assured of this heavenly assistance and relying on the help and guidance of the Blessed Virgin Mary, we confidently approach our task.

INTRODUCTION

All of us received the announcement of the Special Assembly for the Middle East of the Synod of Bishops with great joy, enthusiasm, gratitude and fervor. The Holy Father’s decision was seen as his fatherly acceptance of a proposal which was of particular concern to us and a demonstration of his special care for our Churches as Bishop of Rome and as the Supreme Shepherd of the Catholic Church. We have already witnessed his special consideration on various occasions and frequently during his homilies and discourses. We experienced it in a particular manner, during his Apostolic Visits to Turkey (2006), to Jordan, Israel and Palestine (2009) and most recently to Cyprus (2010). However, the actual presence of the Holy Father in our midst, during these proceedings, brings the love, solidarity, prayer and support of the Successor of Peter, the Holy See and the entire Church.
As soon as the Holy Father announced the event on 19 September 2009, the General Secretariat of the Synod of Bishops worked with the Pre-Synodal Council for the Middle East to prepare the Lineamenta, and, subsequently, the Instrumentum laboris. For the most part, these documents find their basis in Sacred Scripture, with references to the documents of Vatican Council II, the Codes of Canons of the Eastern Churches and the Code of Canon Law. Particular consideration was given to the 10 Pastoral Letters of the Council of Patriarchs of the Middle East. I believe that the work was well done, despite the limited time available in preparation.
I feel it would be useful to propose the following topics in the Instrumentum laboris for more detailed treatment in the course of our work.
A. The Goal of the Synod (nn. 3 - 6)

The twofold aim of the Synod was well received and appreciated in our Catholic Churches, namely:
1) to confirm and strengthen the Church’s members in their Christian identity, through the Word of God and the sacraments; and
2) to foster ecclesial communion between the Churches sui iuris, so that they may offer an authentic and effective witness. Essential elements in this witness in our lives are ecumenism, inter-religious dialogue and the missionary effort.
The Instrumentum laboris insists on the need and importance that the synod fathers give our Christian people reasons for their presence in our countries and confirm them in their mission of being, and continuing to be, authentic witnesses of the Risen Christ, in every aspect of their lives. Amidst oftentimes very difficult yet promising circumstances in life, they are a visible icon of Christ, the “flesh and blood” incarnation of his Church and the present-day instrument of the Holy Spirit’s activity.

B. A Reflection Guided by Holy Scripture (nn. 7 - 12)

We are proud to come from lands where men, inspired by the Holy Spirit, wrote the Holy Books in some of our native languages. This, however, makes demands on us. Holy Scripture must be the soul of our religious life and witness, both as individuals and communities. The Holy Liturgy is the centre and summit of our ecclesial life, where we celebrate and listen regularly to the Word of God. In our reading, praying and meditating upon the Holy Bible, whether as a Church, in small groups or individually, we must look for and find the answers to the meaning of our presence in our countries, our communion and our witness, taking into consideration our surroundings and the present-day challenges of new situations.
The Instrumentum laboris draws attention to an insufficient response to the great thirst of our faithful for the Word of God, its understanding and its assimilation in their hearts and lives. In this regard, appropriate initiatives need to be considered, undertaken, encouraged and supported, particularly through utilising the modern media which are available today. Individuals, who, in virtue of their vocation, are more directly in contact with the Word of God, have a special responsibility to witness and intercede for the People of God. Memorisation of biblical texts is always beneficial and fruitful.
«Salvation history» needs to be highlighted in the exegesis and interpretation of the Sacred Scriptures, which reveal the unique, divine plan, unfolding over the ages and intimately bound to both the Old and the New Testament, a plan which finds its center and summit in Jesus Christ. Inasmuch as the Bible is the Book of the Christian community, the biblical text can only be correctly interpreted within the Church. Therefore, the Church’s tradition and teaching, especially in our Eastern countries, are the indisputable reference-point for understanding and interpreting the Bible.
The Word of God is the source of theology, morality and apostolic and missionary spirituality and vitality. The Word sheds light on life’s happenings, thereby transforming, guiding and giving them meaning. Some unthinking or bad-intentioned persons use the Bible as a “recipe book” or a basis for superstitious practices. We have the responsibility to educate our faithful not to give credence to such people. The Word of God also shed’s light on communities and personal choices in life, providing responses to the challenges of life, inspiration to ecumenical and inter-religious dialogue and the manner of dutifully approaching political life. The Word of God, therefore, needs to be the reference-point for Christians in education and witness, so as to indicate to people of good the path which leads to the God for whom they are searching.

I. THE CATHOLIC CHURCH IN THE MIDDLE EAST

A. The Situation of Christians in the Middle East

1. A Brief Historical Sketch: Unity in Diversity (nn. 13 - 18)

Knowledge of the history of Christianity in the Middle East is important for us, as it is for the rest of the Christian world. In these very lands, God chose and guided the patriarchs, Moses and the People of the Old Covenant. Here, he spoke through the prophets, judges, kings and women of faith. In the fullness of time, Jesus Christ, the Savior became man and lived in these lands, choosing and forming his disciples and accomplishing his work of salvation. The Church of Jerusalem, born on the day of Pentecost, gave rise to the particular Churches, which continued — and continue today — the work of Christ in time, through the action of the Holy Spirit and under the guidance of the Holy Father, the Successor of Peter.
After initial, minor conflicts, the Church underwent successive divisions during the Councils of Ephesus (431) and Chalcedon (451). Thus were born the «Apostolic Assyrian Church of the East», and the «Eastern Orthodox Churches»: Coptic, Syrian and Armenian. During the XI Century, the Great Schism between Constantinople and Rome occurred. These divisions, based on theological controversies, were mainly the result of political-cultural factors. To assist ecumenical dialogue, historical and theological studies need to focus more on these tragic periods and events.
As bitter fruits from the past, all these divisions still exist today in our countries. Thanks be to God that the Spirit is working in the Churches to fulfill Christ’s prayer: «that they may all be one...so that the world may believe that thou hast sent me» (Jn 17:21).

2. Apostolicity and the Missionary Vocation (nn. 19 - 23)

Our Churches, blessed by the presence of Christ and the Apostles, were the cradle of Christianity and the home of the first generations of Christians. For this reason, our Churches are called to keep alive the memory of the Church’s beginnings, to strengthen the faith of their members and to renew in them the spirit of the Gospel, so that God’s Word might guide their lives and relations with others, both Christians and non-Christians alike.
Apostolic in origin, our Churches have, in turn, the particular mission of cooperating in the proclamation of the Gospel. Studying the missionary history of our Churches would help stimulate this evangelical effort, which characterised our beginning. «Being missionary» is necessarily our duty, which arises from our Churches’ roots and our rich and varied patrimonies. What we have received, we must freely give to all in need. Our Churches must undertake the task of renewing within themselves the evangelical missionary effort. Becoming more open to the power of the Spirit will help us share with our fellow citizens the riches of love and the light of hope (cf. Rom 5:5). In fact, «We are, in the society we live in, a sign of the presence of God in our world. This invites us to be ‘with’, ‘in’, and ‘for’ the society we live in. It is an essential requirement of our faith, of our vocation and of our mission».[1] «The Church cannot be measured statistically by numbers, but by the living conscience its children have of their vocation and their mission».[2]
To ensure the future of our Communities, the Pastors must specially devote themselves to encouraging vocations through effective and suitable pastoral programmes, aimed particularly towards the young and families. While rendering thanks to God for the vocations in our Churches, we acknowledge that some dioceses and eparchies are seriously in need of them. Perhaps we need to begin assuming our duty of «being missionary» within the eparchies and dioceses of our Churches in the region. The good example of priests and women and men religious, who are devout, content, edifying and united in fellowship, is the best manner of attracting young people to totally consecrate themselves to God. This Synod could be the occasion to review the programmes, methods and way of life in seminaries and houses of formation.
Coordination and mutual aid among congregations, religious orders and bishops is of great assistance in generating vocations. We must also search for appropriate means in supporting and fortifying congregations and institutes of consecrated life. While encouraging contemplative life where it exists, we must, through prayer, prepare the terrain for the Spirit’s activity , if we are to bring about contemplative communities where they do not exist. The religious orders in our countries could take the initiative to establish communities in other countries and places in the region.

3. The Role of Christians in Society, Although a Small Minority (nn. 24 - 31)

Our societies, despite their differences, have certain characteristics in common: an attachment to tradition, a traditional way of life, confessionalism and a uniqueness based on religious affiliation. These factors provide bridges and a point of union between peoples, but they can also be a source of alienation and division. Christians are «native citizens» in their countries, members with full rights in their civic communities. They consider themselves “ at home”, and have oftentimes lived in countries for a considerable length of time. Their presence and participation in the life of a country are a valuable commodity to be protected and maintained. A positive laicity would permit an effective and fruitful contribution of the Church and help strengthen the idea of citizenship, founded on the principles of equality and democracy, for every person in the country.
In her pastoral, cultural and social activity, the Church needs to utilise, increasingly and in a more effective manner, modern technology and the means of social communications. Specialised persons should be formed with this in mind. Eastern Christians should commit themselves to working for the common good, in all its aspects, as they always have done. They can help create the social conditions that can foster the development of personality and society, in collaboration with the efforts of political authorities. Although they are a small minority in many countries, their dynamism is inspiring and much appreciated. They need to be supported and encouraged to maintain this attitude, even in difficult circumstances. While resisting the temptation towards a ghetto mentality, these persons could be greatly assisted by strengthening not only their life of faith but also their social ties and bonds of solidarity.
Through the presentation of the social doctrine of the Church, our communities offer a valuable contribution to building society. Promotion of the family and the defense of life need to be central in our Church’s teaching and mission programmes. Education is a privileged part of our activity and a major investment. As much as possible, our schools need to provide more assistance to those less fortunate among us. Through their social, healthcare and charitable activities, accessible to all members of society, schools collaborate in a real way for the common good. This is possible thanks to the generosity of local Churches and the magnanimity of the universal Church. To ensure her evangelical credibility, the Church needs to find the means to guarantee transparency in the management of finances and to establish appropriate means to clearly distinguish what belongs to the Church and what belongs personally to those in the service of the Church.
B. The Challenges Facing Christians

1. Political Conflicts in the Region (nn. 32 - 35)

The socio-political situations of our countries directly affect Christians, who more deeply feel their negative aspects. In the Palestinian Territories, life is very difficult and often unsustainable. The position of Christian Arabs is a very delicate one. While condemning violence whatever its origin and calling for a just and lasting solution to the Israeli-Palestinian conflict, we express our solidarity with the Palestinian people, whose situation today is particularly conducive to the rise of fundamentalism. Listening to the voice of local Christians could help in better understanding the situation. Consideration should be given to the important status of the city of Jerusalem for the three religions: Christianity, Islam and Judaism.
It is regrettable that world politics does not sufficiently take into account the plight of Christians in Iraq, who are the primary victims of the war and its consequences. In Lebanon, greater unity between Christians would help ensure greater stability in the country. In Egypt, the Churches would greatly benefit from coordinating their efforts in strengthening the faith of the faithful and collaborating in works for the good of the country. According to the means available in each country, Christians should foster democracy, justice, peace and a “positive laicity” which distinguishes between the State and religion and respects all religions. Both the Church and society need to respond positively and dutifully.

2. Freedom of Religion and Conscience (nn. 36 - 40)

Human rights, the foundation guaranteeing the good of every human person and the criteria for all political systems, flows from the order of creation itself. He who does not respect God’s creation according to the order established by Him, does not respect the Creator. The promotion of human rights requires peace, justice and stability.
Religious freedom is an essential component of human rights. Freedom of worship is but one aspect of freedom of religion. In most of our countries, freedom of worship is guaranteed by the constitution. But even in this case, certain laws or practices in some countries limit its application. Another aspect is freedom of conscience, based on a person’s free will. Its absence impedes freedom of choice in those who wish to follow the Gospel, yet fear various acts of harassment to themselves and their families. Freedom of conscience can develop and exist only in relation to the growth of respect for human rights in their completeness and entirety.
In this regard, education towards greater justice and equality under the law is a precious contribution to the cultural progress of a country. The Catholic Church firmly condemns all proselytism. Perhaps some profit can result from calmly considering these questions at various places and on given occasions of dialogue in each country. The Church’s many educational institutions at our disposal are a privileged place in this matter. Health centres and social services are also an eloquent witness of love for one’s neighbour, without distinction or discrimination. Promoting days, events and celebrations dedicated to these topics, on the local and international level, helps spread and reinforce the positive aspects of culture, which should also be propagated by the mass media.

3. Christians and the Evolution of Contemporary Islam (nn. 41 - 42)

Since 1970, we have witnessed the rise of political Islam in the region, consisting of many different religious currents, which has affected Christians, especially in the Arab world. This phenomenon seeks to impose the Islamic way of life on all citizens, at times using violent methods, thus becoming a threat which we must face together.

4. Emigration (nn. 43 - 48)

Emigration in the Middle East began towards the end of the 19th century for political and economic reasons. In some case, religious conflict during some tragic periods was the cause. Today, emigration in our countries has increased primarily as a result of the Israeli-Palestinian conflict, the war in Iraq, adverse political and economic situations, the rise of Muslim fundamentalism and the restriction of freedom and equality. Young people, educated persons and affluent people form the majority of those leaving, thus depriving the Church and the country of valuable resources.
Those in political life need to strengthen peace, democracy and development, so as to favor a climate of stability and trust. Christians, with all people of good will, are called upon to commit themselves to achieving this goal. A greater sensitivity to international bodies, whose duty is to contribute to the development of our countries, could greatly help in this matter. The particular Churches in the western world could provide a beneficial and effective influence in this activity. The Pastors need to make the faithful more aware of their historical role as bearers of the message of Christ in their countries, despite difficulties or persecution. Their absence could seriously affect the future. A defeatist attitude or encouraging emigration as a preferred choice need to be avoided.
At the same time, emigration brings notable support to the Middle Eastern countries and the Churches. The Church in the country of origin must seek to maintain strong ties with the emigrating faithful and ensure their spiritual assistance. It is essential to provide the Liturgy, in their respective rites, to the faithful of the Eastern Churches who find themselves in Latin territories. The sale of property in the country of origin is a great tragedy, since maintaining the property, or even acquiring land, could serve as an incentive to return. The communities of the Diaspora have the task of promoting and consolidating the Christian presence in the Middle East by strengthening Christian witness and supporting causes for the good of the country or the region. Appropriate pastoral activity should take into account emigration within the country.

5. Immigration of Christians to the Middle East from the World Over (nn. 49 - 50)

Middle Eastern countries are undergoing a new phenomenon, namely the arrival of many immigrant workers from Africa and Asia, the majority of which are women. Oftentimes, they are faced with injustice and abuse to the point that international laws and conventions are violated. Our Churches must make a greater effort to help them by welcoming them and providing religious and social guidance through appropriate pastoral care in a coordinated effort among bishops, religious congregations and social and charitable organisations.

C. The Response of Christians in Daily Life (nn. 51 - 53)

No matter what the circumstances, the appropriate response in all instances is Christian witness. From the beginning, monastic life has had an important role in Christian witness. In the contemplative life, the act of praying fulfills the mission of intercession on behalf of the Church and society.
Perfecting Christian witness, by seeking to follow Jesus Christ more and more, is a requirement for every Church member: clergy, members of religious orders, congregations and institutes and societies of apostolic life, not to mention lay people, each according to one’s vocation. The formation of the clergy and the faithful, homilies and catechesis must be concerned with strengthening and more deeply developing the meaning of faith and its role and mission in society and supplying the means of translating this faith into acts of witness. For ecclesial renewal to be achieved requires: conversion and purification, spiritual depth and determining the priorities of life and mission.
Special emphasis must given to highlighting and training key-persons and groups at all levels, so that they can be models of witnessing, and thereby provide support and encouragement to their brothers and sisters, especially during difficult times. These persons and groups should be so formed that they can properly present the tenets of Christianity to Christians with little contact with the Church or distant from it as well as to non-Christians. The quality of the these key-people is more important than their number. Ongoing formation is indispensable. Special attention must be focused on young persons who are the strength of the present moment and the hope of the future. Christians must be encouraged to take part in public life with the purpose of building civic society.

II. ECCLESIAL COMMUNION

Diversity in the Catholic Church, far from a detriment, is a source of enhancement. The mystery of the Holy Trinity is the foundation of Christian communion. The Church is the Mystery and the Sacrament of Communion. Love is at the centre of this reality: «This is my commandment: love one another as I have loved you» (Jn 15:12). Continuously faced with the challenges of pluralism, we are called to a constant conversion, passing from a mentality of confessionalism to an authentic sense of the Church.

A. Communion in the Catholic Church and Among the Different Churches (nn. 55 - 56)

The principal signs that manifest communion in the Catholic Church are: Baptism, the Eucharist and communion with the Bishop of Rome, Coryphaeus of the Apostles (hâmat ar-Rusul). The Code of Canons of the Eastern Churches (C.C.E.C.) regulates the canonical aspects of this communion, accompanied and assisted by the Congregation for the Eastern Churches and the various Roman Dicasteries.
Among the Catholic Churches in the Middle East, communion is manifested by the Council of Catholic Patriarchs of the Middle East (C.C.P.O.). The Council’s pastoral letters are documents of great worth and very timely in their content. In each country, communion is reinforced by the assemblies of patriarchs and bishops or by episcopal conferences. In a spirit of brotherhood and cooperation, they study shared concerns, provide directives for Christian witness and coordinate pastoral activities. Hopefully, a regional assembly can be established which gathers the episcopate of the Middle East at intervals determined by the Council of Catholic Patriarchs of the Middle East. Although the Eastern Catholic Churches sui iuris are open to every Catholic, one must carefully seek to avoid causing anyone to leave their Church of origin.
Moreover, emphasis needs to be placed on relations among our Eastern Churches and the Churches of the Latin tradition («Western Church»). We need each other. We need their prayers, solidarity and long, rich spiritual, theological and cultural experience. At the same time, they too need our prayers, our example of faithfulness to the rich, varied heritage of our beginnings and our unity in variety and multiplicity. «The ancient living treasure of the traditions of the Eastern Churches enriches the universal Church and could never be understood simply as objects to be passively preserved».[3] Communion between the Churches does not mean uniformity but mutual love and an exchange of gifts.

B. Communion among the Bishops, Clergy and Faithful (nn. 57 - 62)

In one’s Church, communion is achieved by following the model of communion with the Universal Church and the Bishop of Rome. In the Patriarchal Church, this communion is expressed through the synod of bishops with the Patriarch, the Father and Head of his Church. In the Eparchy, communion is manifested through the bishop, who must keep watch over the harmony of the gathering. Structures for these work-groups and pastoral coordination could help reinforce communion, which can only be achieved on the basis of spiritual means, notably prayer, the Eucharist and the Word of God. The Pastors, consecrated persons, animators and diocesan and parish authorities have the grave duty of being examples and models for others. This Synod provides the opportunity to make a serious assessment of life in light of a fruitful conversion, while considering as a model the primitive Christian community: «Now the company of those who believed were of one heart and soul» (Acts 4:32).
Participation of the lay faithful in the life and mission of the Church is an indispensable presupposition for communion. Present structures might perhaps hide a certain temptation for them to remain passive, or give the idea that these roles are exclusively for the Church’s leaders. Lay persons, however, need to participate effectively in reflection, the making of decisions and carrying out the task-at-hand. In union with the Pastors, their valid and positive pastoral initiatives should be encouraged as well as their commitment to society. The place and the role of women in the Church, whether religious or lay, must be broadened and developed. Pastoral, parish, diocesan and national councils need to be developed. International associations and movements need to adapt better to the mentality, traditions, culture and language of the Church and country which welcomes them, and work in close coordination with the local bishop. Integration in the Eastern tradition is greatly recommended. This equally applies to religious congregations of western origin.

III. CHRISTIAN WITNESS

A. Witnessing in the Church: Catechesis

1. A Catechesis for Our Times, by Properly Prepared Members of the Faithful (nn. 62 - 64)

To be a Christian means to be a witness of Jesus Christ, a witness who is animated and guided by the Holy Spirit. The Church exists to bear witness to her Lord, who is the centre of her proclamation. This witness is communicated by means of exemplary living, good works and catechesis, especially though initiation in the faith and the sacraments. The Church must address her message to all age groups—children, youth and adults alike. After due preparation, young people can be good catechists to their siblings. Well-prepared parents need to participate in catechetical activities in both their families and parishes. Catholic schools, apostolic associations and movements are the privileged places for teaching the faith.
The presence and assistance of a spiritual director among young persons and other age groups serve as a valuable assistance in religious formation by emphasizing the proper application of faith to the concrete instances of life. In parishes as well as educational and spiritual institutions, religious formation needs to be given its proper place and take into account the real problems and challenges of today. The formation of those who teach the faith should be guaranteed. Without the witness of their lives, the teaching of catechists remains fruitless, because they are primarily witnesses of the Gospel. Catechesis should also promote moral and social values, respect for others, a culture of peace and non-violence as well as a commitment towards justice and the environment. The social doctrine of the Church, at present somewhat lacking, is an integral part of formation in the faith.

2. Catechetical Methods (nn. 65 - 69)

Today, catechetical activity cannot be limited to oral communication only; actions are necessary. Children and young persons are naturally disposed to group participation, for example, in the liturgy, sports, choirs, scouts and other activities. Such opportunities for group participation need to be provided where non-existent. However, we must ensure that they do not become merely social activities without a place for formation in the faith.
The new media are very effective in proclaiming and bearing witness to the Gospel. Our Churches need people specialized in these areas. Perhaps we could help form those who are more talented in this area and hire them for this task. In Lebanon, «The Voice of Charity» (Sawt al-Mahabba) and TéléLumière/Noursat provide a great service to Christians in our region and are also heard and seen on other continents. Other countries in the area have undertaken similar initiatives, which should be given support and encouragement.
Catechesis must take into account the situation of conflict in the countries of the Middle East and seek to strengthen the faithful in their faith and form them so that they can live the commandment of love and be artisans of peace, justice and forgiveness. Commitment in public life is a duty which requires witness and a mission to build the Kingdom of God. This work demands a formation that goes beyond confessionalism, sectarianism and internal quarrels and sees God’s face in each individual and collaborates with others in building a future of peace, stability and well-being.

B. A Renewed Liturgy Faithful to Tradition (nn. 70 - 75)

Liturgy «is the summit towards which the activity of the Church is directed; at the same time it is the font from which all her power flows.»[4] In our Eastern Churches, the Divine Liturgy is at the centre of religious life. It plays an important role in maintaining Christian identity, strengthening a sense of belonging to the Church and animating a life of faith. The celebration of the Divine Liturgy is also a source of attraction to those who may be far from the faith or even disbelievers. Consequently, the Liturgy is an important part of the proclamation and witness of a Church which not only prays, but acts.
A great many people are deeply desiring liturgical renewal, which, while remaining faithful to tradition, would take into account modern sensitivities as well as today’s spiritual and pastoral needs. The work of liturgical reform would require a commission of experts. Perhaps some usefulness might result from adapting liturgical texts to celebrations with children and youth, while remaining faithful to each Church’s heritage. This could be the work of an interdisciplinary group of experts. Some look for liturgical renewal in the area of devotional practices. Whatever the case, adaptation and reform must consider the ecumenical aspect. The particularly delicate question of communicatio in sacris requires special study.

C. Ecumenism (nn. 76 - 84)

«May they all be one … that the world may believe» (Jn 17:21). Christ’s prayer must be repeated by his disciples throughout the ages. The division of Christians is contrary to the will of Christ, a scandal and an obstacle to proclamation and witness. Mission and ecumenism are closely aligned. The Catholic and Orthodox Churches have many elements in common to the point that Popes Paul VI, John Paul II and Benedict XVI speak about an ‘almost complete communion’, which deserves greater recognition rather than differences. Baptism is the basis of relations with the other Churches and ecclesial communities which allows and even calls for many activities and initiatives in common. Religious instruction should expressly include ecumenism. Any offensive or troubling publications should be carefully avoided.
Sincere efforts should be made to overcome prejudices, better understand each other and seek full communion in the faith, sacraments and hierarchical service. This dialogue takes place on various levels. On the official level, the Holy See embarks on many initiatives with the Eastern Churches, representatives of which are participating at this synodal assembly. A new form of practice of primacy, without abandoning what is essential to the mission of the Bishop of Rome, must be found.[5] A hopeful sign would be to establish local commissions of ecumenical dialogue. Studying the history of the Eastern Catholic Churches, as well as that of the Church of the Latin tradition, would permit the opportunity to clarify the context, attitudes and perspectives associated with their origin.
Proper actions are required in the work of ecumenicism: prayer, conversion, sanctification and the mutual exchange of gifts, all in a spirit of respect, friendship, mutual charity, solidarity and collaboration. These actions and attitudes should be cultivated and encouraged through teaching and the various media outlets. An essential part of ecumenism is dialogue, which requires a positive approach to understanding, listening and being open to others. This leads to overcoming mistrust, working together to develop religious values, joining in socially useful projects and facing together problems in common.
Initiatives and structures which express and support unity need to be further encouraged, such as, the Council of Churches of the Middle East and the Week of Prayer for Christian Unity. The ‘purification of memory’ is an important step in seeking full unity. Collaboration and cooperation in biblical, theological, patristic and cultural studies foster the spirit of dialogue. Action in common could take place in the formation of media experts in the local languages. In both proclamation and mission, proselytism and anything opposed to the Gospel should be carefully avoided. Further efforts are needed in the work of establishing dates in common for the celebration of Christmas and Easter.

D. Relations with Judaism

1. Vatican II: The Theological Basis for Relations with Judaism (nn. 85 - 87)

The Declaration Nostra aetate of the Second Vatican Council specifically deals with the relations between the Church and non-Christian religions. Judaism holds an important place in these relations. This document was written in the context of both the Dogmatic Constitution on the Church Lumen gentium and the Dogmatic Constitution on Divine Revelation Dei Verbum. The first asserts that the People of the Old Testament were the recipients of covenants and promises and that Jesus Christ was born, according to the flesh, from this People which continues in that of the New Alliance and which points to the Old Testament pre-figurations of the Church. The second constitution considers the Old Testament as a preparation for the Gospel and an integral part of salvation history.

2. The Present-Day Magisterium of the Church (nn. 88 - 89)

Based on the above theological principles, certain initiatives for dialogue with Judaism were undertaken by the Holy See and local Churches. The Israeli-Palestinian conflict has affected relations between Christians and Jews. Several times, the Holy See has clearly expressed its position, especially during the visit of His Holiness, Pope Benedict XVI to the Holy Land in 2009.
At this time, he asserted the right of the Palestinians to a sovereign state, secure and in peace with its neighbours, within ‘internationally recognized boundaries’.[6] The city of Jerusalem «is called the mother of all men. A mother can have many children, she must gather and not divide.»[7] The Holy Father voiced his hope to the Israelis that the two peoples could live in peace, having their own countries, with secure boundaries, which are internationally recognized.[8] He said to the President of the State of Israel: «...lasting security is a matter of trust, nurtured in justice and integrity, and sealed through the conversion of hearts.»[9]

3. The Desire and Difficulty of Dialogue with Judaism (nn. 90 - 94)

While our Churches denounce every form of anti-Semitism and anti-Judaism, they acknowledge that the difficulties in relations between the Arab and Jewish peoples are due to conflicting political situations, which necessitates a distinction between the religious and political reality. Christians are called to be artisans of reconciliation and peace, based on justice for both parties. Local pastoral initiatives for dialogue with Judaism are presently taking place, such as, praying in common, particularly the Psalms, and reading and meditating upon biblical texts.
These initiatives create a willingness to make concerted efforts, calling for peace, reconciliation, mutual forgiveness and good relations. Problems arise when certain biblical verses are erroneously interpreted to justify or foster violence. Reading the Old Testament and becoming more acquainted with Judaic traditions lead to a better understanding of the Jewish religion, thereby offering common ground for serious studies and assistance in better knowing the New Testament and Eastern traditions. Other possibilities for collaboration are also available today.

E. Relations with Muslims (nn. 95 - 99)

The Declaration Nostra aetate of the Second Vatican Council also serves as the basis for relations between the Catholic Church and Muslims. It states the following: «The Church regards with esteem also the Muslims. They adore the one God, living and subsisting in himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to humankind.»[10] In the years following the Council, many encounters took place between representatives of both religions. At the beginning of his papacy, Pope Benedict XVI declared: «Interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to an optional extra. It is in fact a vital necessity, on which in large measure our future depends.»[11]
Later, the Holy Father visited the Blue Mosque in Istanbul, Turkey (30 May 2006) and the Al-Hussein Bin Talal Mosque in Amman, Jordan (11 May 2009). The Pontifical Council for Inter-religious Dialogue continues this very important dialogue. We recommend the creation of local commissions for inter-religious dialogue. Primary place needs to be given to what is called “the dialogue of life”, which sets an example by an eloquent yet silent witness and which sometimes is the sole way to proclaim the Kingdom of God. Only Christians who are authentic witnesses to the faith can qualify as credible participants in inter-religious dialogue. Our faithful need to be educated in the ways of dialogue.
The reasons to foster relations between Christians and Muslims include: their status as fellow citizens and their sharing the same language and the same culture, not to mention the same joys and sufferings. Furthermore, Christians are called to live as witnesses of Jesus Christ in society. From its beginnings, Islam has found common roots with Christianity and Judaism, as the Holy Father mentioned.[12] Arab-Christian literature should be given greater consideration and better valued.
The Islamic religion is not a uniformity, instead the profession of Islam has confessional, cultural and ideological differences. In fact, difficulties in the relations between Christians and Muslims generally arise when Muslims do not distinguish between religion and politics. On this basis, Christians sense an uneasiness at being considered non-citizens, despite the fact that they have called these countries “home” long before Islam. Christians deserve full recognition, passing from being merely tolerated to a just and equal status which is based on common citizenship, religious freedom and human rights. On this basis, harmonious living is guaranteed.
Christians are to become more integrated in the broader society and resist the temptation to retreat into closed minority groups. They need to join others in promoting peace, freedom, human rights, the environment, and the values of life and family. Problems arising from socio-political circumstances need to be faced, not so much as a right to be claimed for Christians as much as a universal right, which Christians and Muslims defend together for the common good. We must emerge from a logic in defence of the rights of Christians only and engage in the defence of the rights of all. With this in mind, young people are to join conscientiously with others in these efforts.
All prejudices concerning others and any offensive talk or argumentation needs to be eliminated from textbooks in schools. Instead, we should try to understand the other’s point of view, while respecting differences in beliefs and practices. We should develop common ground, especially in spiritual and moral matters. The Blessed Virgin Mary is a very important meeting-point, as exemplified in the recent declaration making the Feast of the Annunciation a national holiday in Lebanon. Religion is the builder of unity and harmony and an expression of communion between individuals and God.

F. Witnessing in Society (nn. 100 - 117)

All citizens in our countries have to face two common challenges: peace and violence. Our experiences of war and conflict are spurning further violence and are being exploited by world terrorist groups. Generally speaking, the West is identified with Christianity, and thus, the choices made by western countries are wrongly taken as those of the Church, despite the fact that today, these governments are secular and increasingly opposed to the principles of the Christian faith. This situation needs to be better understood and further explanation given to the meaning of “a positive laicity” which makes a distinction between politics and religion.
Within this context, each Christian has the duty and mission to speak of and live the values arising from the Gospel. Each one must also spread the word of truth (qawl al-haqq), when confronted with injustice and violence. To be artisans of peace demands great courage. Praying for peace is indispensable, since peace is primarily a gift of God.

1. The Ambiguity of “Modernity” (nn. 103 - 105)
The influence of modernisation, globalisation and secularisation in our societies has an effect on the members of our Churches. Modernity totally permeates all aspects of our societies, especially as a result of the TV networks of the world and the Internet. While the phenomenon introduces new values, others are lost in the process, thus making it an ambiguous reality. On the one hand, modernity has a sense of attraction with its promises of well-being and the liberation from traditions, of equality, of the defence of human rights and of protection for the vulnerable. On the other hand, many Muslims view modernity as atheistic, immoral and invasive, disturbing and threatening cultures to the point that many are aggressively fighting against it.
Modernity is a threat also for Christians, bringing the dangers of materialism, practical atheism, relativism and indifference and threatening our families, our societies and our Churches. As a result, we need to form individuals, through our teaching institutions and the media, in knowing how to discern and choose only what is best. We must be always mindful of the place of God in our lives, as persons, families, Churches and societies, and devote ourselves more to prayer.

2. Muslims and Christians Must Pursue a Common Path Together
(nn. 106 - 110)

We all have the duty as citizens, Muslims and Christians alike, to work together for the common good. Christians have an added motivation by reason of their mission to contribute to building a society more in keeping with Gospel-values, especially as regards justice, peace and love. In doing this, we follow in the footsteps of generations of Christians, who, through their example, have played an essential role in the building of societies. Many were pioneers in the renaissance of Arab nations and culture. Today also, despite their limited numbers, the role of Christians is acknowledged and appreciated, especially in the areas of education and the promotion of culture and social programmes. We should encourage the lay members of our Churches to make an even greater commitment in society.
Every national constitution of the countries in the Middle East affirms the equality of all citizens. However, in States with a Muslim majority, apart from some exceptions, Islam is the State religion and the sharia is the main source of legislation. As for the status of a person, some countries have special statutes for non-Muslims and recognize the jurisdiction of their courts in this regard. Others apply special statutes to non-Muslims in their ordinary courts. Freedom of worship is recognized but not freedom of conscience. With the increasing growth of fundamentalism, attacks against Christians are on the rise.

G. The Specific and Unique Contribution of Christians (nn. 111 - 117)

The specific contribution of Christians in the society in which they live is irreplaceable. Through their witness and actions, they enrich society with the values brought by Christ to humanity. Since many of these values are shared in common with Muslims, the interest and possibility exist to promote them together. Catechesis must form believers to be active citizens. A commitment to social programmes and civic life, devoid of Gospel-values, is a counter-witness.
In the Israeli-Palestinian conflict, Christians can and must make a specific contribution by bringing justice and peace to bear, in denouncing every kind of violence, encouraging dialogue and calling for reconciliation based on mutual forgiveness, which comes from the power of the Holy Spirit. This is the only way to bring about a new reality. As part of their mission, Christians are also to assist those who suffer as a result of conflicts and help them open their hearts to the action of the Holy Spirit.
The contribution of Gospel-values by Christians depends on the situation in each country. Primarily, Christians need to be taught to view contributing to the common good as a sacred duty. They are to work with others for peace, development and harmonious living. They are to make efforts to promote freedom, responsibility and good citizenship, so that people are respected as individuals and not for their religion or social status. They are also to demand, by using peaceful means, respect for and the recognition of their rights.
Our most important witness in society is our love for others, which is freely given. This love is expressed and lived in our teaching, medical, social and charitable institutions by welcoming and providing service to the whole of humanity without distinction. Service on behalf of others is a specific characteristic of our identity as Christians and not to our belonging to a particular confession. Our primary task is to live the faith and allow our actions to speak; to live the truth and proclaim it with charity and courage; and to practice solidarity in our institutions. We must live a mature faith — not a superficial one — supported and animated by prayer. Our credibility requires harmony within the Church, the promotion of unity among Christians and a religious life of conviction, which translates into a good life. This eloquent witness demands education and ongoing guidance for children, young people and adults.

CONCLUSION

What Does the Future Hold for Christians in the Middle East? «Do not be afraid. O little flock!»

A. What Lies Ahead for Middle Eastern Christians? (nn. 118 - 119)

Present-day situations give rise to difficulties and concerns. However, empowered by the Holy Spirit and guided by the Gospel, we can face them with hope and filial trust in Divine Providence. Today, though we are not numerically significant in the region, our actions and witness can make us a considerable presence. In the Middle East, conflicts and local problems, as well as international politics, have led to imbalance, violence and flight to other lands. This is the primary reason for our responding to our vocation and engaging in our mission as witnesses in service to society.
Faced with the temptation of discouragement, we need to remind ourselves that we are disciples of the Risen Christ, the Conqueror of Sin and Death. He repeats to us: «Do not be afraid, O little flock!» (Lk 12:32). Through him, with him and in him, we indeed have a future! Our responsibility is to securely grasp it, in collaboration with all people of good will, for the sake of the vitality of our Churches and the growth of our nations in justice, peace and equality. «God did not give us a spirit of timidity, but the Spirit of power and love and self-control» (2 Tim 1:7). We are guided by faith in our calling and the mission, entrusted us by the Lord, knowing full well that he is committed to us, to our being artisans of peace and to creating a culture of peace and love.

B. Hope (nn. 120 - 123)

Jesus Christ, born in the Holy Land, is the sole bearer of true hope for humanity. Since his first coming, this sure hope has strengthened and supported individuals and entire peoples in their moments of suffering. This hope remains the source of faith, charity and joy, even amidst today’s difficulties and challenges, in the formation of those who bear witness to the Risen Christ, who is present among us. With him and through him, we can bear our cross and our suffering. Moreover, hope gives us the strength to be «God’s fellow workers» (1 Cor 3:9) and to contribute to the construction of the Kingdom of God on earth. In this way, we build a better future for generations to come.
This work requires more faith, more communion and more love on our part. Our Churches need believers-witnesses among the Pastors as well as among the rest of the Church’s members. The proclamation of the Good News can only be fruitful, if bishops, priests, consecrated men and women and the laity are on fire with the love of Christ and zealously seek to make him known and loved. We are confident that this Synod will not simply be a passing event, but one which will truly allow the Spirit to move our Churches.
On 12 May 2009, in Jerusalem, the Holy Father, Pope Benedict XVI addressed the following words to Christians in the Holy Land: «You are called to serve not only as a beacon of faith to the universal Church, but also as a leaven of harmony, wisdom and equilibrium in the life of a society which has traditionally been, and continues to be, pluralistic, multi-ethnic and multi-religious.»[13]
Let us implore the Holy Virgin Mary, who is honoured and beloved in our Churches, to form our hearts after the example of the Heart of her Son, Jesus and put her words into action: «Do whatever he tells you» (Jn 2:5).

NOTES:

[1] COUNCIL OF CATHOLIC PATRIARCHS OF THE MIDDLE EAST, 2nd Pastoral Letter on the Vocation of the Churches of the East: “The Christian Presence in the East, Mission and Witness", General Secretariat, Bkerké, 1992.
[2] COUNCIL OF CATHOLIC PATRIARCHS OF THE MIDDLE EAST, 1st Pastoral Letter “Message of the Catholic Patriarchs of the East”, General Secretariat, Bkerké, 1991.
[3] BENEDICT XVI, Apostolic Pilgrimage to the Holy Land. Discourse to Consecrated Persons and Members of Church Movements (9 May 2009), Amman, Jordan: L’Osservatore Romano: Weekly Edition in English, 20 May 2009, p. 6
[4] SECOND VATICAN ECUMENICAL COUNCIL, Constitution on the Sacred Liturgy Sacrosanctum Concilium, 10.
[5] Cf. JOHN PAUL II, Encyclical Letter Ut unum sint (25 May 1995), 95: AAS 87 (1995) 977-978.
[6] Cf. BENEDICT XVI, Apostolic Pilgrimage to the Holy Land. Discourse during the Welcoming Ceremony at Bethlehem (13 May 2009): L’Osservatore Romano: Weekly Edition in English, 20 May 2009, p. 11
[7] CUSTODIAN OF THE HOLY LAND, Comments during Holy Mass in the Valley of Josephat in Jerusalem (12 May 2009): http://www.custodia.fr/SBF-Dialogue-Vallee-du-Cedron-in.html.
[8] Cf. BENEDICT XVI, Apostolic Pilgrimage to the Holy Land. Discourse at Ben-Gurion Airport in Tel Aviv (11 May 2009): L’Osservatore Romano: Weekly Edition in English, 20 May 2009, p. 3.
[9] BENEDICT XVI, Apostolic Pilgrimage to the Holy Land. Discourse to the President of Israel (11 May 2009): L’Osservatore Romano: Weekly Edition in English, 20 May 2009, p. 3
[10] SECOND VATICAN ECUMENICAL COUNCIL, Declaration on the Church’s Relations with Non-Christian Religions Nostra aetate, 3
[11] BENEDICT XVI, Discourse to Representatives from Various Muslim Communities (Cologne, 20 August 2005): L’Osservatore Romano: Weekly Edition in English, 24 August 2005, p. 9
[12] Cf. BENEDICT XVI, Apostolic Pilgrimage to the Holy Land. Meeting with Journalists During the Flight (8 May 2009): L’Osservatore Romano: Weekly Edition in English, 20 May 2009, p. 2.[13] BENEDICT XVI, Apostolic Pilgrimage to the Holy Land. Homily to Christians in the Holy Land (12 May 2009): L’Osservatore Romano: Weekly Edition in English, 20 May 2009, p. 6.

[Translated version received from the General Secretariat of the Synod of Bishops]

[00002-02.05] [NNNNN] [Original text: French]

NOTICES

- PRESS CONFERENCE
- BRIEFING
- POOL
- BULLETIN SYNODUS EPISCOPORUM
- LIVE TV COVERAGE
- TELEPHONE NEWS-BULLETIN
- OPENING HOURS OF THE PRESS OFFICE OF THE HOLY SEE

PRESS CONFERENCE

The first Press Conference on the Synod works (with simultaneous translations in Italian, English, French, and Arabic) will be held in the John Paul II Hall of the Holy See Press Office on Monday 11 October 2010 (following the Relatio ante disceptationem) at about 12:45 pm. Speakers:
- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), General Reporter
- H. Exc. Mons. Béchara RAÏ, O.M.M., Bishop of Jbeil of the Maronites
- Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office, Ex-officio Secretary of the Commission for Information (VATICAN CITY)

The next Press Conferences will be held on:
- Monday 18 October 2010 (following the Relatio post disceptationem)
- Saturday 23 October 2010 (following the Nuntius and the Elenchus finalis propositionum)

For the access permit, audio-visual operators (cameramen and technicians) and photoreporters are requested to apply to the Pontifical Council for Social Communications.

BRIEFING

In order to provide more accurate information on the work of the Synod, 4 language groups have been organized for the accredited journalists.

The location of the briefings and the name of the Press Attaché for each of the language groups are as follows:

Italian language group
Press attaché: Rev. Mons. Giorgio COSTANTINO
Location: Journalists’ Room, Holy See Press Office

English language group
Press attaché: Dr Tracey Alicia McCLURELocation: John Paul II Conference Hall, Holy See Press Office

French language group
Press attaché: Mrs Romilda FERRAUTO
Location: “Blue” Room 1° Floor, Holy See Press Office

Arabic language group
Press attaché: Fr Jean MOUHANNA, O.M.M.
Location: Telecommunications Room, Holy See Press Office

On the following days, the Press Attachés will hold briefings at about 1:30 pm:
- Tuesday 12 October 2010
- Wednesday 13 October 2010
- Thursday 14 October 2010
- Friday 15 October 2010
- Saturday 16 October 2010
- Tuesday 19 October 2010
- Thursday 21 October 2010
- Friday 22 October 2010

On some occasions, the Press Attaches will be accompanied by a Synodal Father or by an Expert.

The names of the participants and any changes in the above dates and times will be communicated as soon as possible.

POOL

On the following days, pools of accredited journalists will have access to the Synod Hall in general for the opening prayer of the morning General Congregations:
- Tuesday 12 October 2010
- Thursday 14 October 2010
- Friday 15 October 2010
- Saturday 16 October2010
- Monday 18 October 2010
- Thursday 21 October 2010
- Saturday 23 October 2010

Registration lists for the pools will be made available to reporters at the Information Accreditation Desk of the Holy See Press Office (to the right of the entrance hall).

For the pools, the photoreporters and TV operators are requested to apply to the Pontifical Council for Social Communications.

The Participants of the pools are requested to meet at 8:30 am in the Press Sector which is located outside, in front of the entrance to the Paul VI Hall. From there they will be accompanied at all times by an official of the Holy See Press Office (for reporters) and by an official of the Pontifical Council for Social Communications (for photoreporters and TV camera teams). Suitable dress is required.

BULLETIN SYNODUS EPISCOPORUM

The Bulletin of the Commission for information on the Special Assembly for the Middle East of the Synod of Bishops, entitled Synodus Episcoporum and published by the Holy See Press Office, will be issued in 6 language editions (multilingual, Italian, English, French, Spanish and Arabic), with 2 issues each day (morning and afternoon), or according to necessity.

The morning issue will be published at the conclusion of the morning General Congregation, and the afternoon issue the following morning.

Distribution to accredited journalists will take place in the Journalists’ Room of the Holy See Press Office.

The multilingual edition will contain summaries of the interventions by Synod Fathers, as prepared by themselves in their own languages. The other 5 editions will report the respective versions in Italian, English, French, Spanish and Arabic.

The third issue of the Bulletin will contain the Holy Father’s homily for the solemn opening and Concelebration of Holy Mass on the morning of Sunday 10 October 2010 (it will be available to accredited journalists when the Holy See Press Office opens, under embargo).

The fourth issue of the Bulletin will contain the reports which will be presented in the First General Congregation of the morning of Monday 11 October 2010 (which will be transmitted live on TV in the Holy See Press Office).

LIVE TV COVERAGE

The following events will be transmitted live on the TV monitors in the Telecommunications Room, in the Journalists’ Room and in the John Paul II Conference Hall of the Holy See Press Office:
- Sunday 17 October (10:00 am): Solemn Eucharistic Concelebration with Canonization (Saint Peter’s Square)
- Monday 18 October 2010 (9:00 am): Part of the General Congregation during which the Relatio post disceptationem is presented
- Sunday 24 October 2010 (9:30 am): Solemn Concelebration of the Holy Mass at the conclusion of the Synod (Saint Peter’s Basilica)

TELEPHONE NEWS-BULLETIN

During the period of the Synod, a telephone news-bulletin will be available:
- +39-06-698.19 for the ordinary daily Bulletin of the Holy See Press Office;
- +39-06-698.84051 for the Bulletin of the Synod of Bishops - morning session;
- +39-06-698.84877 for the Bulletin of the Synod of Bishops - afternoon session.

OPENING HOURS OF THE HOLY SEE PRESS OFFICE

During the II Special Assembly for the Middle East of the Synod of Bishops, the Holy See Press Office will be open on the following hours, from 8 to 24 October 2010:
- From Monday 11 October to Saturday 16 October: 9:00 a.m. to 4:00 p.m.- Sunday 17 October (Holy Mass with Canonization): 9:00 a.m. - 1:00 p.m.
- From Monday 18 October to Saturday 23 October: 9:00 a.m. to 4:00 p.m.
- Sunday 24 October (Closing Holy Mass): 9:00 a.m. - 1:00 p.m.

The Information and Accreditation Desk staff (to the right of the entrance hall) will be available:
- Monday - Friday: 9:00 a.m. to 3:00 p.m.
- Saturday: 9:00 a.m. to 2:00 p.m.

Notice of any changes will be communicated as soon as possible and will be posted on the bulletin board in the Journalists’ Area of the Holy See Press Office, published in the Bulletin of the Commission for Information of the Special Assembly for the Middle East of the Synod of Bishops and in the Service Information area of the Internet site of the Holy See.


Notice to readers

Error correction

In case of errors found in the content of the Bulletin, you are kindly requested to report them directly to the Editing Staff, via email, at:
fungogenerale@pressva-fungo.va

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- Index Bulletin Synodus Episcoporum - Special Assembly for the Middle East - 2010
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